禪林寶訓

The Precious Admonitions was compiled jointly by Masters Miaoxi ⁽¹⁾ and Zhu’an ⁽²⁾ in a thatched hermitage while they were residing at Yunmen Monastery in Jiangxi. During the Chunxi era ⁽³⁾, I went to Yunju Monastery and was fortunate to receive a copy of this book from an elder monk named Su’an. Regrettably, the book was already very old and had been torn and damaged by termites, so neither its beginning nor its end remained complete.

Later, I found passages from this book recorded in various discourse records and transmission chronicles. I therefore spent approximately ten years gathering them, obtaining altogether more than fifty sections. Thereafter, I added extracts from the posthumous teachings of Masters Yangqi and Huanglong ⁽⁴⁾, as well as from the discourse records of elder monks such as Fozhao ⁽⁵⁾ and Jiantang ⁽⁶⁾.

I personally abridged, revised, and classified them, thereby forming three hundred sections. These sections are arranged earlier or later according to the order in which they were selected, rather than according to their historical chronology. Their general purpose is simply to enable students to cast aside influence, power, personal advantage, and distinctions of self and others, so that they may attain virtue, benevolence, and righteousness.

The language and meaning of this book are abundant yet plain, without traces of obscurity, vagueness, or falsehood. It is truly a point of entry that assists people in entering the Way. Therefore, I have had it carved onto woodblocks so that it may circulate far and wide.

Surely, if like-minded scholars should see this undertaking and wholeheartedly rejoice in it, then even if I die of old age in a mountain cave, my aspiration will have been completely fulfilled.

Written by the śramaṇa Jingshan of Eastern Wu.

Notes:

⁽¹⁾ Miaoxi. That is Chan Master Dahui Puzhao, Dharma heir of Chan Master Foguo Keqin, of the fifteenth generation of the Nanyue lineage.

⁽²⁾ Zhu’an. Chan Master Longxiang Zhu’an Shigui, Dharma heir of Chan Master Foyan Qingyuan, of the fifteenth generation of the Nanyue lineage.

⁽³⁾ Chunxi. The Chunxi era during the reign of Emperor Xiaozong of the Song dynasty.

⁽⁴⁾ Huanglong. Huanglong Huinan, Dharma heir of Chan Master Shishuang Chuyuan, of the eleventh generation of the Nanyue lineage.

⁽⁵⁾ Fozhao. Chan Master Deguang Fozhao Zhuo’an, who resided at Ayuwang Monastery in Mingzhou; Dharma heir of Chan Master Zonggao Dahui, of the sixteenth generation of the Nanyue lineage.

⁽⁶⁾ Jiantang. Chan Master Jiantang Xingji, who resided at Guoqing Monastery; Dharma heir of Chan Master Huguo Jingyuan, of the sixteenth generation of the Nanyue lineage.

Volume One ^[1]

Recompiled by the śramaṇa Jingshan of Eastern Wu ^[2].

1.—Venerable Mingjiao Song ^[3] said: “Nothing is more exalted than the Way, and nothing is more beautiful than virtue. One who possesses the Way and virtue, though merely a common man ^[4], is not destitute; one who lacks the Way and virtue, though a sovereign, is not accomplished. In ancient times, Bo Yi and Shu Qi ^[5] were men who starved to death, yet today, if anyone is compared to them, all rejoice. In ancient times, Zhou and Jie ^[6], and You and Li ^[7], were rulers of men, yet today, if anyone is compared to them, all become indignant. Therefore, students should concern themselves only with the incompleteness of their own Way and virtue, and should not be concerned that rank and position do not come to them.”

Collected Works of Tanjin.

2.—Master Mingjiao said: “The learning of sages and worthies certainly cannot be completed in a single day. If the day is insufficient, continue through the night; accumulating effort over months and years, one will naturally attain accomplishment. Thus it is said: ‘Study in order to cultivate; inquire in order to discern clearly’ ^[8]. This means that if one studies without discerning inquiry, there is no means by which understanding can be brought to light. Nowadays, few students regularly raise questions and engage others in discerning inquiry. If they do not do so, by what means can they enrich the ground of their nature ^[9] and obtain the benefit of daily renewal?”

Jiufeng Collection ^[10].

3.—Master Mingjiao said: “When the Grand Historian ^[11] read in the Book of Mencius the passage where King Hui of Liang asked Master Mencius ^[12], ‘What have you brought that will profit my kingdom?’ he involuntarily put down the book and sighed. Alas! Profit is the seed of disorder.

Therefore, the Master ^[13] seldom spoke of profit, so as to guard against it at the root, for the root is where the seed first sprouts. The honored and the lowly are alike in the fault of craving profit. Alas!

If one holding public office seeks profit unjustly, the laws are thrown into disorder; if one in private life obtains profit through deceit, affairs are thrown into disorder. When affairs are disordered, relations among people become unjust; when the laws are disordered, the people refuse to submit. The calamity of mutual conflict arises, and people contend with one another without regard even for death—all this originates therein.

Is it not because profit becomes the seed of disorder? The sages and worthies of antiquity, by contrast, guarded against this. Yet people now employ profit to deceive one another, injuring social customs and corrupting moral instruction without limit.

Moreover, they openly follow the road of contending for fame and seizing profit, while wishing that the good customs of the realm should neither fade nor grow obscure. How could that possibly be?”

Collected Works of Tanjin.

4.—Master Mingjiao said: “When people commit evil, there is visible evil and invisible evil. Invisible evil consists in harming others; visible evil consists in killing others. The evil of killing is lesser; the evil of harming is greater. Thus, in drinking banquets there may be the poison of the zhen bird ^[14]; amid laughter and jesting, spears and halberds may lie concealed; within secluded chambers there may be tigers and leopards; and in neighboring alleys there may be the Rong and Di tribes ^[15]. Unless one is oneself a sage or worthy, extinguishes such dangers before they have sprouted, and guards against them through propriety and law ^[16], the harm they cause will be immeasurable.”

Extensive Record of West Lake.

5.—When Venerable Dajue Lian ^[17] was residing at Ayuwang Monastery, two monks once quarreled over offerings and material benefits ^[18], and the administrator ^[19] was unable to decide the matter. Venerable Dajue summoned them and rebuked them, saying: “Formerly, when Lord Bao served as magistrate ^[20] in Kaifeng, a man came of his own accord and reported: ‘Someone entrusted one hundred taels of silver to me and then died.

I have now brought the silver to return it to his son, but the son refuses to accept it. I therefore ask you to summon him and help me return it.’ Lord Bao was greatly astonished and summoned the son to explain the matter. But the son firmly declined, saying: ‘While my father was alive, he never possessed private silver to entrust to anyone else.’ The two continued yielding to each other, and Lord Bao, having no other recourse, donated the silver to a monastery to perform meritorious deeds on behalf of the deceased.

I witnessed this with my own eyes. Even those amid the dust and toil of the secular world ^[21] can thus hold wealth lightly and esteem righteousness. How much more should you, disciples of the Buddha, understand integrity and a sense of shame?” The Venerable then expelled the two monks from the monastery in accordance with the rules of the Chan community.

Extensive Record of West Lake.

6.—When Venerable Dajue Lian first journeyed to Mount Lu ^[22], Chan Master Yuantong Ne ^[23], upon first seeing him, immediately expected that he would become a person of great capacity ^[24]. Someone asked, “On what basis do you know this?” Chan Master Ne replied: “This man is loyal and upright ^[25], without partiality or deviation. Whether active or still, he is dignified. In addition, he possesses learning in the Way, conducts affairs forthrightly, and speaks little, yet his reasoning is complete. Among those endowed with such qualities, few fail to become persons of great capacity.”

Jiufeng Collection.

7. In the first year of the Hongyou era, during the reign of Emperor Renzong,^[26] the emperor dispatched an envoy bearing an imperial decree^[27] summoning Chan Master Yuantong Ne to serve as abbot of the great Xiaoci monastery.^[28] Master Ne pleaded illness and did not rise, instead sending the Venerable Dajue to receive the decree. Someone said, “The Sage Son of Heaven esteems the Way and virtue, and his grace extends even throughout the streams and forests.

Why do you persist in declining?” Master Ne replied, “I have undeservedly entered the ranks of the Sangha, yet my understanding remains incomplete. Fortunately, I have been able to rest content beneath the forest trees, eating vegetables and drinking plain water. Even in the work of the Buddhas and Patriarchs there are still things I cannot accomplish—how much less other affairs!” An ancient worthy said, “It is difficult to remain long beneath great renown.” Throughout my life, I have practiced the principle of knowing contentment and have not entangled myself in the pursuit of fame and gain.

Once the mind is free of craving, on what day would one not have enough? Thus Dongpo^[30] often said, “Knowing how to rest brings honor; knowing contentment brings wealth.” Therefore, by avoiding fame, one preserves one’s integrity and remains virtuous from beginning to end. This was what Yuantong had attained.

Records of Conduct.

8. The Venerable Yuantong Ne said, “The life of a cripple^[31] depends upon his staff; if he loses the staff, he falls. The life of one crossing a river depends upon the boat; if he loses the boat, he drowns. Those who dwell in a monastery, if they do not themselves sustain the virtue of the Way within their hearts but instead rely upon external power and influence, will inevitably suffer the calamity of downfall^[32] once that power is suddenly lost.”

Unofficial Records of Mount Lu.

9. Chan Master Yuantong Ne said, “In former times, Chan Master Baizhang Dazhi^[33] established the monastic community and instituted its regulations^[34] because he wished to remedy the corrupt abuses of the Semblance and Final Dharma ages.^[35] Who could have known that students in the Semblance and Final Dharma ages would appropriate those very regulations to undermine Baizhang’s monastic communities? People of high antiquity, though they dwelt in caves and earthen hollows, each conducted themselves in accordance with discipline.

After the time of Dazhi, though people lived at ease in lofty halls and spacious buildings, each abandoned the established standards. Hence it is said, ‘Security and danger depend upon virtue;^[36] flourishing and decline depend upon destiny.’ If one relies upon virtue, what need is there to establish monasteries? If one relies upon destiny, what need is there for regulations?”

Unofficial Records.

10. Chan Master Yuantong Ne told Dajue, “The sages of old governed the mind before thoughts had begun to sprout and guarded against emotions before they had fallen into disorder. Because they prepared in advance, they had nothing to fear. Gates were therefore erected and watch-clappers sounded^[37] to guard against violent intruders;^[38] such precautions had to be prepared beforehand. Thus, whatever is prepared before being undertaken is easy; when treated carelessly, it becomes difficult. The ancient worthies remained vigilant throughout their lives,^[39] and therefore suffered no unexpected calamities. This is precisely the meaning of uprightness.”

Jiufeng Collection.

11. The Venerable Dajue Lian said, “If jade is not polished, it cannot become a useful vessel; if people do not study, they cannot understand the principles of the Way. What is known today makes the past known;^[40] what comes later makes what came before known. Good deeds should be emulated, while evil deeds should serve as warnings. Among the elders of former generations who successively established themselves and gained renown in their times, few achieved this without relying upon learning.”

Jiufeng Collection.

12. The Venerable Dajue said, “The principle of the wondrous Way^[41] was often lodged by the sages in the Book of Changes.^[42] When the Zhou dynasty declined, the laws of the former kings deteriorated and ritual propriety and righteousness were lost. Thereafter, strange doctrines and extraordinary arts arose in contention, and customs fell into disorder. When the Way of our Shakyamuni entered the Central Land,^[43] it taught the world solely through the ultimate truth,^[44] and throughout its successive teachings it employed compassion to receive and transform sentient beings. This, too, was simply in accord with the conditions of the age.

“From the beginning of human society, when innate simplicity had not yet dispersed, the teaching of the Three Sovereigns^[45] was simple and unadorned; this was spring. When people’s dispositions grew less sincere with each passing day, the teaching of the Five Emperors^[46] became detailed and refined; this was summer. As times and circumstances changed, human sentiments likewise changed day by day; therefore, the teaching of the Three Kings^[47] became meticulous and stern; this was autumn. The Proclamations and Oaths^[48] of the ancient Shang and Zhou dynasties are no longer understood even by later students, yet the people of those times heard and followed them without opposition. By comparing them, one may know how greatly the customs of antiquity and the present differ!

“By the Qin and Han dynasties, these abuses had become extremely profound and widespread, to the point that the people of the realm no longer wished to listen. Therefore, our Buddha, the Tathagata, considered these circumstances and taught the principles of human nature and destiny;^[49] this was winter. Heaven has four seasons that revolve in succession, thereby bringing the myriad beings into existence and nurturing them. The sages established teachings that mutually sustained one another and thereby transformed the realm; this alone was their purpose.

“Yet when anything reaches an extreme, the abuses of decline inevitably arise; those abuses consist precisely in clinging to outward traces. Therefore, worthy sages must again appear in the world to remedy them. From the Qin and Han dynasties onward, through thousands of years, customs have become increasingly confused and shallow. The teachings of the sages have split apart, and rival schools have arisen to denounce one another, unable to return to the vast Great Way. This is truly lamentable.”

Letter in Reply to Vice Minister Sun Xinlao.^[50]

13. The Venerable Dajue said, “Alas! One who presides over a region and wishes to apply what he has attained for the benefit of others must first restrain himself,^[51] be tolerant toward others, and care for everyone. Then, if he regards gold and silk as no more than dung and earth, he will be revered and followed by the fourfold assembly.”^[52]

Letter Sent to the Venerable Jiuxian Xiu.

14. Dajue said, “Among the elders of former generations were those endowed with intelligence who nevertheless lacked apprehension concerning safety and danger. The two cases of Chan Master Tong of Shimen Monastery^[53] and Elder Shun Laofu of Qixian Monastery^[54] should likewise be taken as warnings. Although we know that the fixed karma^[55] of a human life is exceedingly difficult to discern, when we carefully examine the causes, how could we fail to recognize the fault of carelessness and lack of forethought? Thus it is said, ‘Calamity lies concealed in what is subtle and then erupts from human negligence.’ Reflecting upon this, one should be all the more cautious and vigilant.”

Jiufeng Collection.

15. The Venerable Yunju Shun, whose style name was Laofu, was serving as abbot of Qixian Monastery on Mount Lu when, because of a private grievance with Huai Du, the prefectural governor, he was compelled to return to lay life. He afterward traveled to the capital to visit the Venerable Dajue. Upon reaching Shanyang,^[56] he was halted by snow and had to lodge at an inn.^[57]

One evening, a traveler accompanied by two attendants broke a path through the snow and arrived. Upon suddenly seeing Laofu, he recognized him as an old acquaintance. The traveler changed his clothes, came forward, and paid his respects. Laofu then asked how he came to be there. The traveler replied, “I formerly attended you at Dongshan. I am Song Rong, a cloth merchant from Hanyang.” The traveler and Laofu reminisced together about former times until late at night.

The next morning, the traveler again prepared a meal to entertain him, presented Laofu with five taels of silver, and summoned one of his attendants. The traveler then said, “This young man frequently travels to and from the capital and knows all the difficult and dangerous stretches of the road. I shall now have him accompany you as a guide. Please set your mind at ease and do not worry.” In this way, Laofu was able to reach the capital.^[58] From this account, one may see how profound was the benefit arising from the former acquaintance between these two men.

Jiufeng Collection.

16.— Đại Giác said: “Thuấn Lão Phu was simple and honest by nature and knew nothing of expedient maneuvering or deceptive contrivances^[59]. He maintained a fixed daily schedule and never altered its appointed times. Even such tasks as lighting lamps and sweeping the ground he performed himself. He often said: ‘The ancients left this admonition: “A day without work is a day without food^[60].” What sort of person, then, would I be?’ Although I am now advanced in years, this resolve must remain steadfast.” Someone once asked, “Why not assign these tasks to your attendants?” Lão Phu replied: “They journey through heat and cold, and their times for standing and sitting are irregular; therefore, I do not wish to burden them further.”

17.— Thuấn Lão Phu said: “In transmitting and preserving the Dharma, what matters most is complete sincerity in all things. To distinguish the deviant from the true and cast aside every deluded passion is genuine governance of the mind. To understand cause and effect clearly and discern wrongdoing and merit is genuine integrity in one’s conduct^[61].

To propagate virtue and the Way and receive those who come and go from the ten directions is the genuine duty of an abbot. To assess people’s abilities and entrust them with responsibilities is the genuine way to employ people. To examine their words and deeds and determine whether they are suitable is the genuine way to seek worthy people.

If one does not preserve a sincere heart but merely prizes deception and empty reputation, it will bring no benefit whatsoever to the Way. Therefore, sincerity is the foremost requirement in a person’s conduct. If one steadfastly maintains it without change, then no matter what favorable or perilous circumstances^[62] arise, one can remain constant in one’s purpose.”

The preceding two passages were collected at Thản Nhiên Hermitage.

18.— Thuấn Lão Phu told Viễn Lục Công^[63] of Mount Phù Sơn: “If you wish to investigate the wondrous unsurpassed Way, you must remain steadfast in hardship^[64] and exert yourself in old age. You must not follow worldly customs, contend for fame and gain, and thereby forfeit great virtue. Ah!

Precious jade is distinguished by its luster and purity; thus, even vermilion and purple dyes cannot alter its essential quality. Ancient pines reveal their nature in the year’s coldest season^[65]; thus, even frost and snow cannot make them lose their integrity. Hence, you should know that moral integrity and righteousness are matters of supreme importance beneath heaven.

Because your integrity is worthy of esteem, you must strengthen yourself unceasingly. The ancients said: ‘A single wing soaring aloft is truly difficult to match; even a mighty wind rending the sky cannot equal it.’ Thus must we be.”

Extensive Record.

19.— Venerable Viễn of Phù Sơn said: “When the ancients sought teachers and chose companions, they dared not be negligent morning or evening. Even in such tasks as cooking rice and pounding grain, they silently endured and never showed fear of hardship. When I was at Diệp County^[66], I myself underwent such work. Yet there is one thing: if your mind dwells upon benefit and harm or compares gain and loss, you will inevitably fall into error^[67] and fail to accord with the principles of the Way^[68]. If one’s own conduct is not upright, how can one possibly study the Way?”

Dharma Words for Attendant Nhạc^[69].

20.— Viễn Công said: “Ah! Between heaven and earth, there are indeed things that grow very easily^[70]; yet if the weather is warm for one day and cold for ten, even they cannot grow. The wondrous unsurpassed Way is manifest within the mind directly before us; therefore, it is not difficult to perceive. One need only possess unwavering resolve and exert oneself fully in practice; then, whether standing or sitting, one may reach it. If, however, one believes for one day and doubts for ten, is diligent in the morning but weary by evening, not only will the matter directly before one be difficult to perceive, but I fear one will remain estranged from the wondrous Way throughout one’s life.”

Letter to Head Seat Vân.

21.— Viễn Công said: “The foremost responsibility of an abbot is to examine carefully what should be accepted and what should be rejected. When the ultimate criteria for acceptance and rejection^[71] are settled within, the seeds of peace or peril are determined without. Peace does not arise in a single day, nor does peril arise in a single day; both accumulate gradually, and therefore must be examined with care.

If one presides over a monastery through virtue and the Way, virtue and the Way will accumulate. If one presides through propriety and righteousness, propriety and righteousness will accumulate. If one presides through exploitation, resentment will accumulate.

When resentment accumulates, those within and without become estranged and dispersed. When propriety and righteousness accumulate, those within and without live in joyful harmony. When virtue and the Way accumulate, those within and without are moved to respect and submit.

Thus, when virtue, propriety, and righteousness permeate the community, those within and without rejoice; when exploitation and resentment reach their extreme, those within and without grieve. Ah! The responses evoked by joy and sorrow will assuredly correspond to blessings and calamities.”

22.— Viễn Công said: “An abbot must possess three essentials: ‘Benevolence,’ ‘Clarity,’ and ‘Courage’^[72]. Benevolence means practicing virtue, extending the work of teaching and transformation, bringing peace to superiors and subordinates, and gladdening those who come and go. Clarity means upholding propriety and righteousness, understanding peace and peril, discerning the worthy from the foolish, and distinguishing right from wrong.

Courage means acting decisively in affairs, eliminating the treacherous, and dismissing flatterers. Benevolence without clarity is like possessing fields but failing to cultivate them. Clarity without courage is like having young rice plants but failing to weed them.

Courage without benevolence is like knowing only how to cut weeds but not how to sow seeds. When these three essentials are fully present, the monastic community flourishes. If one is lacking, it declines; if two are lacking, it is imperiled; and if all are lacking, the abbot’s Way will inevitably fail.”

The preceding two passages are from a letter to Venerable Trăn of Tịnh Nhân^[73].

23.— Viễn Công said: “The wise and the foolish, the worthy and the unworthy, are like water and fire, which cannot be contained in the same vessel^[74], and like cold and heat, which cannot arrive at the same time. If clearly distinguished, wise and worthy people are pure in intention, upright, and generous^[75]. They take virtue, benevolence, and righteousness as their guiding principles.

Whenever they utter a word or perform a deed, they fear only that it may not accord with human sentiment or conform to the principles of things. The unworthy are treacherous, deceitful, flattering, self-reliant, and boastful of their abilities. They crave fame and pursue gain without regard for anything else.

If a Chan monastery obtains worthy people, they take virtue and the Way as the foundation of practice and the regulations and discipline^[76] as their model; the Dharma assembly thereby succeeds. If it is unfortunate enough to encounter unworthy people, they merely disturb the community, throw the assembly into disorder, and cause unrest within and without. Even the greatest wisdom and the finest rules of propriety cannot then be put into effect.

Such is the difference between the wise and the foolish, the worthy and the unworthy; therefore, they must be selected with great care.”

Letter to Venerable Phương of Huệ Lực^[77].

24.— Viễn Công said: “An abbot who occupies the higher position should receive those below with humility and respect^[78]. Officers serving below must likewise devote themselves wholeheartedly to serving those above. When superiors and subordinates are in harmony, the abbot’s Way proceeds freely.

But if one in a higher position is arrogant and self-exalting, while officers below are indolent, contemptuous, and deliberately distant, then the sentiments of superiors and subordinates will not accord, and the abbot’s Way will become obstructed. When the abbots of old had leisure and no pressing affairs, they would often converse calmly with their students and discuss all manner of subjects. Thus, a single statement from their discussions or even half a sentence of instruction was recorded in biographies and chronicles, so that today we may use it as a standard of judgment.

Why was this done? First, they wished the sentiments of superiors and subordinates to be mutually understood, so that the Way would not be obscured. Second, they wished to know beforehand each student’s abilities and disposition, whether suitable or unsuitable, so that they could properly determine whether the student should advance or withdraw.

In this way, superiors and subordinates naturally lived in harmony and mutual respect^[79], while those near and far all returned and submitted. This is also the reason monastic communities flourished.”

Letter to Thanh Hoa Nghiêm^[80].

25.—Master Yuan said to Daowu Zhen^[81]: “Students who have not yet penetrated the Way merely boast of their shallow learning and experience, parade their contrived understanding, and use their tongues to contend for victory. This is no different from painting a latrine vermilion^[82]; it only makes the foul stench still worse.”

Record of Things Heard at West Lake.

26.—Master Yuan said to Head Monk Yan^[83]: “The mind is master of the body and the root of the myriad practices. If the mind does not attain wondrous awakening, deluded emotions arise of themselves. Once deluded emotions arise, one cannot clearly perceive principle; when principle is not clearly perceived, confusion and disorder inevitably follow.

Therefore, to govern the mind, one must seek wondrous awakening. Upon awakening, the body becomes harmonious, the vital energy tranquil, the bearing worthy of reverence, and the countenance dignified; scattered deluded thoughts all dissolve into the true mind. When the mind is governed in this way, it naturally becomes numinous and wondrous.

Only then may one bring this forth to guide those who are deluded—and who would not follow such instruction and transformation?”

The Veritable Record of Fushan.

27.—Chan Master Wuzu Fayan said: “In the monasteries of the present day, students of the Way fail to attain distinguished reputations and consequently do not earn the trust of others. This is because their pure conduct^[84] is not immaculate and their character is unworthy. If they seek only material support and praise, making a show of outward appearances, they will immediately be ridiculed by those of discernment. Thus the essential subtlety becomes obscured; even if they possessed the virtue of the Buddhas and Patriarchs, people of the world would still doubt them and refuse to follow. If one day any of you becomes the abbot^[85] of a monastery, you should take this as a mirror and exert yourselves.”

From Fojian’s^[86] letter in reply to Foguo.

28.—Patriarch Yan said: “When my master^[87] first dwelt at Yangqi, the old, dilapidated thatched hut was barely sufficient to shelter him from wind and rain. One evening, snow suddenly covered the ground, and there was no secure place to sleep. A sincere patch-robed monk vowed to repair it. My master declined, saying: ‘Our Buddha taught that in this declining kalpa, even lofty mountains and deep valleys undergo unpredictable changes. How could one possibly expect everything to accord with one’s wishes? You who have left home to study the Way will already be over forty or fifty before you can freely stretch out your hands and feet. How could you still have leisure to embellish buildings?’ In the end, my master would not consent. The following day, he ascended the Dharma seat and said:

‘At Yangqi I lodge awhile beneath a leaning roof;
Snow blankets the whole bed, resembling pearls.
Drawing in my knees and tucking down my head, I lie there reflecting:
Those of old slept beneath trees, without even a hut.’”

Extensive Record.

29.—Patriarch Yan said: “A patch-robed monk^[88] should preserve a sincere mind^[89] and uphold the precepts, constantly recollecting them day and night and practicing them morning and evening. Practice should not go beyond contemplation, nor contemplation beyond practice. What is present at the beginning will surely be fulfilled in the end. It is like a farmer tilling fields with boundary ridges: his errors will be few.”

30.—Patriarch Yan said: “The monastery is the place where sages and worthies are forged, where talent and capacity are nurtured, and from which teaching and transformation issue forth. Although it is a place where a community of the same kind gathers and dwells together, its governance and proper ordering must always follow the transmission of teachers^[90]. Nowadays, monasteries everywhere fail to observe the statutes of the ancient sages. Most follow partial feelings of affection and aversion and take their own views as the standard for judging things^[91]. What, then, remains for their successors to emulate?”

The preceding two passages are from the Anthology of Tanran.

31.—Patriarch Yan said: “Transmitting the Way and benefiting living beings require selecting the right person, yet knowing people is an exceedingly difficult matter—so much so that even sages and wise men regarded it with concern. Hearing a person’s words does not yet confirm his conduct; investigating his conduct may still cause one to overlook his abilities. Unless he is someone with whom one has long associated, so that one has thoroughly understood all his origins, examined his resolve and conduct, clearly discerned his capacity and abilities, and finally recognized both how he maintains the Way and where he conceals his wondrous functioning, one cannot truly know him.

As for those who purchase reputation and adorn their outward appearance, their counterfeit nature can never be tolerated; however deeply concealed it may be, its source can still be discerned. Alas! The principle of careful examination and thorough inquiry is certainly not a task that can be accomplished in a single morning or evening.

Therefore, after Nanyue Huairang^[92] met the Great Mirror^[93], he personally served as his attendant and labored for fifteen autumns. When Mazu^[94] met Nanyue Huairang, he likewise attended him for more than ten years. Thus we know that when the ancient sages transmitted the teaching and entrusted the mandate, they were truly not hasty or superficial in imparting knowledge.

Only when it was like water poured from one vessel into another^[95] could the great standard^[96] be carried on. As for the matter of selecting the true seedling who can manage the household^[97], one must all the more reflect upon and examine this principle of careful scrutiny and thorough inquiry. How could smooth-tongued flatterers with ingratiating expressions and narrow-minded sycophants ever be permitted to fill such an office?”

Letter to Yuanwu^[98].

32.—Patriarch Yan said: “The great responsibility of an abbot requires both ‘benevolence’ and ‘virtue.’ Both aspects must be complete; neither may be lacking. If one has benevolence but lacks virtue, people will not respect him. If one has virtue but lacks benevolence, people will not remember him with affection.

If one knows how to bestow benevolence, people will naturally cherish his memory; and if virtue is added to support it, then the benevolence he extends will be sufficient to bring peace to those above and below and attract people from the four quarters. If one possesses virtue worthy of reverence and adds benevolence to support it, then his inherent virtue will be sufficient to perpetuate the lineage of the earlier awakened ones and guide the ignorant and deluded.

Therefore, one skilled in serving as abbot nurtures virtue in order to extend benevolence and proclaims benevolence in order to preserve virtue. When virtue is well nurtured, it does not become deficient; when benevolence is well exercised, it produces gratitude. Thus virtue and benevolence accumulate together, and benevolence and virtue are practiced in concert.

In this way, without deliberately cultivating virtue, one is revered and loved as much as the Buddhas and Patriarchs; without deliberately dispensing favors, one is remembered like a father or mother. Therefore, among those throughout the rivers and lakes^[99] who aspire to the Way, who would not gather around him? If an abbot who transmits the Way and virtue and revives the teaching does not understand this essential point, he cannot fully carry out his responsibility.”

Letter to Foyan^[100].

33.—When Patriarch Yan moved from Haihui to Dongshan, Fojian of Taiping and Foyan of Longmen both came to Dongshan to pay their respects. The Patriarch assembled the senior officers and had tea and refreshments fully prepared for an evening conversation. The Patriarch asked Fojian, “Was the harvest good in Shuzhou?” He replied, “It was good.” The Patriarch asked, “Was the harvest good at Taiping?” He answered, “It was good.” The Patriarch asked, “How much grain did all the estates harvest altogether?” Fojian began calculating and reflecting.

The Patriarch’s expression grew stern, and he said loudly: “You presume to serve as master of a monastery, yet in every matter, great or small, you must apply your mind thoroughly. The annual accounts of the permanent monastery property are of utmost importance to the community, yet you do not even know them. How, then, could you know the other minor matters?

An officer within the monastery must understand cause and effect and should act as my master^[101] did when assisting Patriarch Ciming^[102]. Why do you not reflect that the property of the permanent community is as weighty as a mountain?” Although Patriarch Yan’s words concerned only ordinary matters of administrative discernment, their meaning was lofty, far-reaching, and incisive. Because Fojian maintained the decorum of a disciple, his composed response led the exchange to unfold in this way.

An ancient said: “When the teacher is strict, the Way pursued by those who study under him will later be honored.” Thus, among the descendants and disciples of Dongshan, many outstanding and virtuous people appeared. Truly, when the source reaches far back, the stream flows long.

From a letter by Scholar Jinglong^[103] to Gao’an^[104].

34.—When Master Yan^[105] saw among the patch-robed monks anyone endowed with integrity and righteousness, capable of establishing himself, even if that person conducted himself solemnly and properly in the abbot’s quarters, the Master never bestowed a word of praise or showed him an affectionate expression. Yet when examining those who were deviant, flattering, base in conduct, and seemingly beyond instruction, he treated them with even more tender and generous words. People of the time could not fathom this. Ah! The Master already had an established principle in what he accepted and rejected.

Jinglong Xue’s colophon to the Dharma teaching.

35.—Master Yan said:^[106] “The ancients delighted in hearing of their own faults and rejoiced in whatever good they had done. They were ever tolerant of those who harmed them and treated generously those who harbored malice toward them. They associated humbly with friends and diligently assisted the community. They did not allow gain or loss to give rise to satisfaction; therefore, their radiant light shines throughout both past and present.”

From a letter replying to Lingyuan.^[107]

36.—Master Yan told Fojian: “The essential point for an abbot is to be magnanimous in dealing with the community and simple and restrained in regard to himself; he should not concern himself with other trifling matters. In employing people, he must carefully consider their sincerity; in speaking, he must choose his words prudently. When words are prudent, the leader’s dignity naturally commands respect; when people are assessed sincerely, everyone’s heart is naturally moved.

When there is respect, the community submits without any display of severity; when hearts are moved, affairs are accomplished without commands. Thus, the worthy and the foolish naturally understand inwardly, while the great and the small alike exert themselves wholeheartedly. But if one relies on authority to maintain order and uses shouting and abuse to coerce people, forcing them to comply against their will, this is ten thousand leagues removed from the former way.”

From a letter sent to Fojian, recorded in Attendant Chan’s Daily Record.

37.—Master Yan told Guo Gongfu:^[108] “Human dispositions are inconstant and change from day to day. Since ancient times, although the Buddha-Dharma has undergone periods of flourishing and decline, the principle behind its flourishing or decline has invariably depended upon teaching and transformation. In former times, when the patriarchs of Jiangxi^[109] and Nanyue^[110] propagated the teaching, they refreshed people with a pure and honest spirit, regulated them through purity, equipped them with the Way and virtue, and instructed them through propriety and righteousness.

Thus, students gained benefit from what they saw and heard, stopped up perversity and evil, extinguished sensual desires, and forgot profit and material support. Therefore, day by day they drew near to what was good and moved away from faults, perfecting the Way and fulfilling virtue without themselves being aware of it. People today fall far, far short of those of ancient times.

If you wish to investigate this wondrous Way, you must remain steadfast in resolve without wavering, taking complete awakening as your appointed goal. Only afterward may calamity or good and ill fortune be attributed to the workings of creation.^[111] If these cannot be avoided, should one not refrain from involving oneself in them, lest anxiety prevent the Way from being accomplished and leave one unable to practice? If even the slightest trace of fear sprouts within the mind, not only will you fail to awaken in this life, but even through thousands of lives and ten thousand kalpas you will have no opportunity to attain accomplishment.”

Collected Works of the Hermitage of Tranquility.

38.—When Gongfu left Dangtu^[112] and crossed the river, he visited Venerable Baiyun Duan^[113] at Haihui. Baiyun asked, “Has your ox been tamed yet?”

He replied, “It has been tamed.”

Baiyun immediately shouted at and scolded him, while Gongfu stood with his hands folded. Baiyun said, “Tamed indeed, tamed indeed! This matter is no different from that of Nanquan^[114] and Dagui.”^[115]

He then presented him with this verse:

He further said, “A supreme great man^[116] instructing three hundred students should certainly understand propriety.”

Record of Conduct.

39.—Baiyun told Gongfu: “Formerly Cuiyan Zhen,^[117] known as ‘Chest-Poker,’ was intoxicated by the flavor of Chan contemplation and delighted in verbal discussions. He reviled people everywhere and considered no one satisfactory, yet in truth he had not clearly penetrated the Great Dharma. One day, Attendant Jinluan^[118] saw him, smiled, and said, ‘Although Elder Dharma Brother has investigated Chan extensively, he has not awakened. This is truly foolish Chan.’”

Baiyun’s Night Conversations.

40.—Baiyun said: “The flourishing and decline of the Way are not a fixed law; they depend entirely upon those who propagate it. Thus it is said, ‘When upheld, it remains; when abandoned, it is lost.’^[119] It is not the Way that abandons people, but only people who abandon the Way. The ancients dwelt amid mountains and forests or lived in seclusion within court and marketplace.

They paid no heed to fame or profit and were not deluded by sounds or sights. Their reputation for purity could stir an entire age, and their excellence endured for ten thousand generations. How could it be that the ancients were capable of this while people today cannot do likewise?

It is merely because teaching and transformation have not yet matured, and the Way is not practiced with utmost effort. Some say, ‘People in ancient times were pure and simple, so they could be transformed through teaching; people today are frivolous and shallow, so they cannot be instructed.’ Such words merely deceive the multitude and are truly unworthy of trust.”

From a letter replying to Gongfu.

41.—Baiyun told Wuweizi:^[120] “If you speak but do not act, it would be better not to speak. If you act but do not speak, it would be better not to act. When uttering words, you must consider their consequences; when undertaking affairs, you must examine what may lie concealed within them.

Therefore, the ancient sages were careful in speech and discriminating in action. Speech serves not only to reveal the principle of the Way, but also to enlighten and guide students who have not yet awakened. Action is not merely for one’s own excellence,^[121] but also serves to instruct students who have not yet attained accomplishment.

Therefore, speech must accord with proper standards, and conduct must be established in propriety and righteousness. Then, whenever one speaks, one encounters no calamity, and whenever one acts, one suffers no disgrace. Once spoken, one’s words become Scripture; once enacted, one’s deeds become Dharma.

Hence it is said, ‘Speech and action are the pivot of the noble person and the great foundation of self-cultivation.’ They move heaven and earth and stir spirits and deities; they are indeed worthy of reverence.”

Baiyun’s Extensive Record.

42.—Baiyun told Master Yan: “The wisdom and abilities of Chan practitioners mostly enable them to see only what has already occurred, but not what has yet to come. Only cessation, contemplation, meditative concentration, and wisdom^[122] can provide against events before they arise; contrivance, restraint, yielding, and annihilation^[123] recognize them only afterward, once they have occurred. Therefore, the function of contrivance, restraint, yielding, and annihilation is easy to see, while the operation of cessation, contemplation, meditative concentration, and wisdom is difficult to discern.

The ancients alone, being resolved upon the Way, severed thoughts before they had begun to sprout. Although there are cessation, contemplation, meditative concentration, and wisdom, as well as contrivance, restraint, yielding, and annihilation, these are still merely discussions of root and branch. Therefore it is said:^[124] ‘If there is even the slightest talk of root and branch, it is all self-deception.’ This was the penetrating vision of the ancients, who never deceived themselves.”

Veritable Record.

43.—Baiyun said: “I often see patch-robed monks who lack experience and are incapable of far-reaching and great plans. I fear that from this point onward the monasteries will decline. My late teacher Yangqi often said, ‘When those above and below seek to evade their duties and live at ease, this is a great calamity for the Chan school.’ Formerly, when I lived in seclusion in the library at Guitong, I studied the scriptures and histories, reading them not merely several hundred times but until the books were worn utterly to pieces. Yet whenever I opened a volume, I invariably gained many fresh and unusual insights. Thus does learning never fail a person.”

Baiyun’s Veritable Record.

44.- When Baiyun first resided at Chengtian Monastery in Jiujiang, and later moved to Yuantong Monastery, he was still very young. At that time, Huitang^[125] was at Baofeng. He said to Yue Gonghui^[126]: “The new abbot of Yuantong has penetrated the source of insight^[127]. He is truly worthy of being a Dharma heir of Yangqi. It is only regrettable that he came forth to respond to circumstances^[128] too early; this is no blessing for the monastic community.”

Gonghui then asked the reason. Huitang said: “Even the Creator begrudges the beautiful vessel of fame and achievement and does not allow a person to possess it in perfection. If someone deliberately sets his heart on obtaining it, Heaven will surely take it away.”

In the end, Baiyun passed away at Haihui Monastery in Shuzhou at precisely fifty-six years of age. Those of discernment often said: “Huitang not only understood the timing of circumstances but also perceived their subtlest aspects. He was truly a sage.”

Records of Zhan Tang’s Things Heard^[129].

45.- Chan Master Huitang Xin practiced Chan under Yue Gonghui at Baofeng. Gonghui possessed a thorough and peerlessly outstanding understanding of the essential purport of the Surangama Sutra. Whenever Huitang heard even a single phrase or word from him, he rejoiced beyond measure, like a man who had obtained a precious jewel^[130]. Some among the patch-robed monks privately discussed this matter. When Gong Huitang learned of it, he said: “I learn from another’s strengths to correct my own shortcomings. Why should I have any reservations about doing so?”

Elder Brother Shaowu^[131] said: “Elder Brother Huitang’s study of the Way has already been taken as an essential standard by the patch-robed monks throughout the monastic communities. Yet he still delighted in honoring the superior qualities of the virtuous and regarded what he had neither seen nor heard as a cause for shame. Thus he broadened the monastic community while remaining humble in himself, establishing a model^[132] for others. How could the benefit of this be slight?”

Lingyuan’s Collected Remnants.

46.- Huitang said: “The essential duty of an abbot is to formulate far-reaching and comprehensive plans while simplifying immediate and minor affairs. In any matter that cannot yet be decided, he should seek counsel from experienced elders^[133]. If doubt still remains, he should then inquire of those with discernment. Even if his uncertainties are still not entirely resolved, the outcome will at least not be too harmful. But suppose the person in charge indulges his private inclinations and alone decides what to accept or reject according to his own wishes. If one day he falls prey to the schemes of a petty man, to whom will the blame belong?

“Therefore it is said: ‘Plans and strategies require the participation of many people, but the final decision in an affair must rest with one person.’ Plans and strategies require the counsel of many so that the ultimate advantages and harms may be clearly examined; the decision must rest with oneself so that right and wrong within the monastic community may be clearly determined.”

Letter to Caotang^[134].

47.- Huitang declined the invitation to preside over Guishan. Chen Yingzhong^[135] of Yanping sent him a letter of counsel, saying: “In ancient times, whenever the office of abbot became vacant, a person of virtue was selected to fill it. Whoever assumed this office necessarily employed the Way to awaken others and was never swayed by power, reputation, or gain.

“Students today have not yet penetrated the Great Way, but instead compete in studying heterodox teachings, drifting among and becoming attached to names and appearances. They are readily shaken by sounds and forms, while the worthy and the foolish mingle together without clear distinction. For this very reason, when experienced elders are moved by compassion^[136], they must personally take responsibility for the Way. Then it will not be difficult to stem a hundred rivers and turn back the raging waves.

“If, on the contrary, you withdraw in search of seclusion, prize a life of ease, and delight in perfecting only yourself, this is truly not what the monastic community hopes of you.”

Lingyuan’s Collected Remnants.

48.- One day, Huitang saw that Huanglong^[137] looked displeased and therefore asked him the reason. Huanglong said: “I have not yet found anyone to serve as superintendent of revenues^[138].” Huitang then recommended Assistant Prior Gan^[139]. Huanglong said: “Gan is still coarse and impetuous; I fear that petty men may plot against him.” Huitang said: “Attendant Hua^[140] is honest and circumspect^[141].” Huanglong replied: “Although Hua is honest and circumspect, he is not the equal of Canon Librarian Xiu^[142], who is magnanimous and loyal.”

Lingyuan^[143] once asked Huitang: “Why was Huanglong so concerned about appointing a single superintendent of revenues?” Huitang said: “Whoever governs a state or a household does not fail to regard this matter as fundamental. Not only did Huanglong act this way; the ancient sages also repeatedly admonished people concerning this matter.”

Dun’an’s Wall Records.

49.- Huitang said to Supervising Secretary Zhou^[144] Shiying: “When I first entered the Way, I was often afflicted by self-conceit.^[145] After I met my late master Huanglong, I began to examine the ordinary affairs of daily life and found that in far too many ways they conflicted with the principles of the Way. I therefore exerted myself in practice for three years, heedless of bitter cold or scorching heat, steadfast in resolve and never wavering. Only afterward did I reach the point where phenomena and principle perfectly interpenetrated. Thus now, every action—even coughing or moving my hands and feet—accords with the intent of the Patriarch who came from India^[146].”

Zhangjiang Collection.

50.– Zhou Shiying^[147] asked Huitang: “If a noble person unfortunately commits some minor fault and others hear of it or see it, they criticize him without cease. Yet a petty man may do evil all day long without ever being criticized. Why is this so?”

Huitang said: “The virtue of a noble person is like fine jade. If it has a flaw within, that flaw will inevitably appear without; therefore, people easily notice it and regard it as something extraordinary, and they cannot refrain from criticizing it. As for a petty man, judging by his daily conduct, he is already filled with offenses. How could words possibly describe them all?”

Zhangjiang Collection.

51.- Huitang said:^[148] “The Way of the sages is like heaven and earth nurturing the myriad beings; there is nowhere it is not complete. The ways of ordinary people are like great and small rivers, the Huai and Ji Rivers; like mountains, hills, streams, and valleys; and like insects, plants, and trees: each merely exhausts its own capacity. How could they know that beyond their own limits, the Way still encompasses every place? Alas! How could the Way have two different paths? It is only because people’s understanding is shallow or profound that it comes to appear great or small.”

Reply to Zhang Wujin^[149].

52.- Huitang said:^[150] “What has long been neglected cannot quickly be brought to completion. Deeply accumulated abuses cannot immediately be eliminated. Leisure and amusement cannot long be cherished. Human sentiments are rarely entirely harmonious and satisfactory. Calamities and troubles cannot easily pass away. Alas! When a good spiritual friend comprehends these five matters, he can engage with the world without distress.”

Letter to Chan Master Xiang.

53.- Huitang said: “Whether advancing or remaining still, the late master was always dignified and solemn, so all who saw him treated him with reverence and awe. Whenever patch-robed monks had some business and requested permission to go somewhere, he usually rebuked them and refused his consent. But when he heard someone request permission to return home and inquire after aged parents, a joyful expression immediately appeared upon his face, and he gladly granted permission at once. Such was his affection for those who practiced filial devotion.”

Letter to Xie Jingwen^[151].

54.— Huitang said: “In former times, my late master Huanglong spent the summer retreat with Venerable Yunfeng^[152] Yue at Fenglin in Jingnan. Yue was fond of disputation. One day, he became embroiled in a noisy quarrel with a patched-robed monk. My late master continued silently reading the sutras, as though he had neither heard nor noticed anything. Afterward, Yue came before my late master’s sutra desk, glared at him, and rebuked him, saying: ‘Is this how you learn the magnanimity of a good spiritual friend?’ My late master bowed his head in apology, then resumed reading the sutras just as before.”

Lingyuan’s Shiyi.

55.— Venerable Huanglong Nan^[153] said: “Formerly, when Yun Yue and I were traveling in Hunan, we saw a patched-robed monk carrying a basket^[154] while journeying on foot.^[155] Yue was astonished; knitting his brows and frowning, he scolded him, saying: ‘You refuse to relinquish what belongs within the women’s quarters^[156] of your own home, and then further burden another person’s load with it. Truly, this is excessively wearisome.’”

Records from the Groves.

56.— Huanglong said:^[157] “An abbot must win the hearts of the community. Winning the hearts of the community lies in understanding human sentiments.” The Buddha said: “Human sentiment is the field of merit for the world; all principles arise from it.” Therefore, the obstruction or prosperity of an age, and the loss or benefit arising from affairs, necessarily depend upon human sentiment. Human sentiment may flow freely or become obstructed; hence obstruction and prosperity arise.

Affairs may be treated generously or meanly; hence loss and benefit necessarily follow. Only a sage can fully comprehend the sentiments of all under heaven, and therefore the individual hexagrams of the Book of Changes are distinguished accordingly. When Qian is below and Kun above, it is called Peace;^[158] when Qian is above and Kun below, it is called Stagnation.^[159] According to the Commentary on the Images in the Book of Changes: when what is above is diminished to benefit what is below, it is called Increase;^[160] when what is below is diminished to benefit what is above, it is called Decrease.^[161] Alas!

Qian is heaven and Kun is earth. When heaven is below and earth above, their positions are reversed, yet this is called Peace because those above and below commune harmoniously with one another. When the host is above and the guest below, their relation is proper, yet this is instead called Stagnation because those above and below do not commune harmoniously.

Because heaven and earth do not commune harmoniously, the myriad things receive no nourishment; because human hearts do not respond to one another, myriad affairs lack harmony. The meaning of decrease and increase also arises from this. Alas!

If one in a superior position knows to restrain himself and be generous toward those below, those below will surely rejoice in serving those above. How could this not be called increase? If one in a superior position treats those below with contempt and indulges himself, those below will surely resent him and defy his commands.

How could this not be called decrease? Therefore, when those above and below commune harmoniously, there is peace; when they do not, there is stagnation. To diminish oneself is to benefit others; to benefit oneself is to diminish others.

How could winning or losing people’s hearts be a simple matter? The ancient sages often compared^[162] the ruler to a boat and human sentiment to water. Water can carry a boat, but water can also overturn it.

When the boat follows the water, it floats; when it goes against the water, it sinks. Thus, if an abbot wins the hearts of the people, the community flourishes; if he loses their hearts, it declines. If he wins them entirely, it flourishes entirely; if he loses them entirely, it declines entirely.

Therefore, when people join in doing good, blessings are abundant; when they join in doing evil, calamities are many. Good and evil each gather with their own kind, revolving like the pivot of a string of pearls. Flourishing and decline follow their cyclical law as plainly as beholding the sun.

This is the fundamental rule^[163] that must be followed from one generation to the next.”

Letter to Huangnie Sheng.^[164]

57.— Huanglong told Duke Jing:^[165] “Whenever you devote your mind to the affairs for which you are responsible, you must always open a broad and straight road before you, so that everyone may travel upon it. Only this may be called the way a great person applies his mind. If others cannot travel upon it, then even you yourself will have nowhere to set your feet.”

Collected Works of Zhangjia.

58.— Huanglong said:^[166] “Alas! Whether speaking or remaining silent, whether moving or resting, one must conduct oneself so that above one does not deceive Heaven, outwardly one does not deceive others, and inwardly one does not deceive one’s own heart. Only then may it be said that one has succeeded. Even so, one must remain vigilant and circumspect when alone or in secluded places, allowing not the slightest trace of deceit. Only then may it truly be said that one has succeeded.”

Reply to Duke Jing.

59.— Huanglong said: “Alas! The office of Elder^[167] is an instrument of the Way and virtue. The ancient sages established monastic communities, instituted rules and guiding principles, created titles and offices, and selected virtuous patched-robed monks to assume their responsibilities. Thus, one who holds the office of Elder bears the responsibility of putting his own virtue into practice; he must not merely usurp the title. My late master Ciming often said: ‘Rather than join those who merely preserve the Way and grow old and die together in some ditch or ravine, it is better to join one who practices the Way and leads the community in a monastery.’ Does this not mean that when one fulfills the office of Elder well, the Way and virtue of the Buddhas and patriarchs continue to endure?”

Letter to Cuiyan Zhen.

60.— Huanglong told the recluse Pan Yanzhi:^[168] “The learning of sages and worthies cannot be accomplished all at once; it must be accumulated. The essentials of such accumulation lie solely in concentration and diligence: eliminate the mind’s fond attachments and practice without weariness. Only afterward, by extending and broadening it, can one fully realize all the wonders under heaven.”

Extensive Record of Longshan.

61.— Pan Yanzhi,^[169] having heard that Huanglong was rigorous and meticulous in the Dharma of the Way, went to ask him about its essentials. Huanglong said: “When the father is stern, the son is respectful. The instructions and standards of the present day become models for later generations.

It is like leveling the ground: where it is high, dig it down; where it is low, fill it in. If someone wishes to ascend a mountain a thousand ren^[170] high, I accompany him. If he suffers the utmost hardship in a profound abyss,^[171] I go there with him.

When his abilities are exhausted and his deluded thinking has come to an end, he will naturally stop.” He further said: “Because there is nurture and nourishment,^[172] the myriad things grow in spring and summer; because there is frost and snow, the myriad things mature in autumn and winter. Though I wished to refrain from speaking, could I do so?”^[173]

Records from the Groves.

62.— In Huanglong’s abbot’s quarters were three pivotal sayings known as the “Three Barrier Sayings.”^[174] Few patched-robed monks were able to accord with their essential function. When someone offered a response, Huanglong would merely close his eyes and sit upright, giving no judgment of approval or disapproval. Yanzhi constantly pondered these Barrier Sayings. Huanglong said: “One who has passed through the barrier swings his arms freely and walks on. If he still follows the gatekeeper to ask for approval or disapproval,^[175] then he has not yet penetrated the Barrier Sayings.”

Records from the Groves.

63.— Huanglong said:^[176] “The Way is like a mountain: the farther one climbs, the higher it becomes; it is like the earth: the farther one travels, the more distant it extends. Those whose learning is shallow merely exhaust their strength and then stop. Only those who have set their resolve upon the Way can reach its heights and fathom its vast distances. Apart from them, who could ever attain this?”

Record of Things Heard.

64.—Huanglong said^[177]: “Heaven and earth, the sun and moon of ancient times were the same as heaven and earth, the sun and moon of the present day. The inherent dispositions of the myriad things in ancient times were the same as the inherent dispositions of the myriad things today. Heaven and earth, the sun and moon remain fixed and unchanged.

The inherent dispositions of the myriad things likewise remain fixed and unaltered. Why, then, should the Way alone be capable of change? How lamentable are those who have not yet reached the Way: they merely weary of the old and delight in the new, abandoning this and taking up that.

They are like people journeying to the land of Yue^[178] who, instead of traveling south, travel north, claiming this to be different from other people. In this way, they merely exhaust their minds and afflict their bodies. The more diligently they apply their resolve, the farther they stray from the Way.”

Recorded by Dun’an.

65.—Huanglong told Ying of Shaowu: “A person’s resolve must converge upon one point and be maintained steadfastly for a long time without wavering. Then one day, that person will surely understand the ultimate destination of the wondrous Way. If, however, the mind remains attached to good and bad and the emotions continue to run toward what is deviant, then even if that person possesses the aspiration and vigor of the ancients, I fear that throughout an entire lifetime the Way will never be seen.”

Recorded by Bi.

66.—Venerable Baofeng Ying said: “The venerable adepts everywhere have raised sayings and public cases^[179] to assess the words of the earlier awakened masters. Yet this is no more than carrying earth to build up Mount Tai or scooping water to replenish the Eastern Sea. Could those masters have relied upon such things to make themselves lofty and profound? Judged according to their own intention, these things were beneficial; yet not to understand this oneself would be inappropriate.”

Extensive Record.

67.—Whenever Ying of Shaowu saw practitioners behaving wantonly and having no fear of cause and effect, he would sigh repeatedly and say: “Human life^[180] is like lodging at an inn: while staying, one abides according to conditions; when departing, everything is lost. How much can one truly acquire? You people know neither integrity nor shame; you transgress the bounds of your position and defile the honored teaching, going so far as this.

A true great person devotes himself to restoring and widely propagating the Way of the Buddhas and Patriarchs, thereby guiding those who come afterward. You must not concentrate solely on your selfish desires, fearing nothing, bringing calamity upon a single lifetime and creating misfortune for ten thousand kalpas. Even having to endure the sufferings of the three evil destinies^[181] and the hells is not yet the greatest suffering; truly grievous is losing the human body beneath the kasaya^[182].”

Recorded by Bi.

68.—Ying of Shaowu^[183] told Huitang: “Those called good spiritual friends assist in proclaiming and widely spreading the teaching of the Buddhas and Patriarchs. They cause monks to turn their minds toward the Way and transform prevailing customs. Naturally, this is not something shallow and frivolous people are capable of doing well. Bhiksus in the age of the Final Dharma mostly fail to cultivate virtue and rarely possess integrity or righteousness. Instead, they commonly jostle back and forth, begging for favor and pursuing fame and profit at the gates of the powerful. Once their karma is fulfilled and their blessings exhausted, devas and humans will despise them. They stain the authentic tradition and implicate their teachers and friends. This is truly lamentable.” Huitang nodded.

Lingyuan’s Addenda.

69.—Ying of Shaowu^[184] told Pan Yanzhi: “Students in ancient times devoted themselves to cultivating the mind, the root; students today instead cultivate outward traces, the branches. Yet the distance between the mind and outward traces is as vast as that between heaven and an abyss.”

70.—Ying of Shaowu told Venerable Zhenjing Wen^[185]: “Whatever grows rapidly will surely break prematurely; achievements swiftly accomplished will inevitably be easily ruined. Failing to devise plans for the long term and seeking only achievements hastily completed can never serve as the basis of far-reaching and great designs. Alas!

Heaven and earth are supremely numinous, yet within every five years they still require two intercalary months; only then is the work of heaven and earth accomplished and their transformative power complete. How much more, then, could the wondrous profundity of the Great Way ever be achieved through hurry and haste? What is essential is the accumulation of meritorious effort and virtue.

Therefore, it is said: ‘When one seeks to accomplish a matter too quickly, one does not attain it; when one performs a matter with care, nothing is lost. The fulfillment of what is excellent lies in sustained effort, and thus there is a plan for one’s entire life.’ The sage said^[186]: ‘Uphold it with faith, carry it out with diligence, and pursue it with wholehearted sincerity. Then, although the undertaking may be great, it will surely be completed.’

In former times, Attendant Zhe^[187] would sit in meditation throughout the night without sleeping. He habitually used a round piece of wood as a pillow. If he began to doze, the pillow would roll away, whereupon he would awaken and resume sitting as before.

He made this his regular practice. Someone once said to him: ‘This is an excessive exertion of the mind.’ Zhe replied: ‘My affinity with wisdom has always been slight. If I do not exert myself through hardship and strengthen my resolve, I fear I shall be swept away by habitual delusions.

Moreover, life is an illusory dream, devoid of reality; how could it be regarded as a lasting plan?’ Previously, when I was in western Xiang, I saw people practicing in this manner. Thus, throughout the monasteries everyone admired their renown, revered their virtue, and praised them.”

Lingyuan’s Addenda.

71.—Venerable Zhenjing Wen^[188] had practiced Chan under Huanglong for a long time. At first, he said: “I will not appear before the assembly.” Later, however, he accepted an invitation from Dongshan. On his journey, while passing through Xishan, he visited Venerable Xiangcheng Shun^[189]. Shun jestingly said:

“Zhuge^[190] of old dwelt hidden in a thatched hut;
At an earnest summons, he emerged from the green mountains.
Pine blossoms again take on the hues of spring;
Rooted deep in the crags, the tree still puts forth branches.”

Zhenjing bowed in thanks and withdrew.

The Recorded Sayings of Shun.

72.—Zhenjing appointed Practitioner Ju Guang^[191] abbot of Wufeng Monastery. Public opinion held that Guang was clumsy and lacked the ability to manage worldly affairs. But when Guang assumed the abbacy, he was frugal in regulating himself and magnanimous in overseeing the assembly.

Before long, the hundreds of matters that had fallen into neglect were all set in motion. Monks came and went in a constant stream, eagerly spreading word of this. When Zhenjing heard of it, he said: “Why are students so quick to praise and disparage others?” Whenever I see people in monasteries whispering among themselves, they say: “This elder practices the Way and brings peace to the assembly; this elder does not misuse the monastery’s common property and shares both sweetness and hardship with the community.” Alas!

One who is called a good spiritual friend and presides over a monastery should naturally practice the Way, bring peace to the assembly, refrain from misusing the monastery’s common property, and share both sweetness and hardship with the community. These are simply what ought to be done; what more is there to say? It is like a scholar-official who holds public office and serves the country by bringing peace to the people, yet says: “I do not accept bribes, nor do I harass the people.” Are refraining from bribes and not harassing the people somehow beyond the duties of one’s office?

Shantang Xiaocan^[192].

73.—When Zhenjing was at Guitong Monastery, each year the alms solicitors^[193] would present inventories^[194] of the donated goods, among which were large quantities of silk cloth. Seeing this, Zhenjing frowned and sighed: “These offerings are the very lifeblood of the faithful. I am ashamed that I lack virtue; with what can I make a worthy recompense?”

Li Shanglao’s^[195] Daily Record.

74.—Zhenjing said: “Few bhiksus in the age of the Final Dharma^[196] possess integrity and righteousness. Whenever I see them engaging in lofty discussions and expansive discourse, they declare: ‘No one can equal me.’ Yet when they receive the kindness of a single meal, they claim that their former circumstances were different, and then begin echoing the opinions of others. They first praise someone and later disparage that same person. It is truly rare to find someone who calls right right and wrong wrong, remaining upright and impartial without concealment.”

Recorded by Bi.

75.—Zhenjing said:^[197] “The Dharma of a bhikshu is such that one’s provisions and enjoyments should not be abundant or fully satisfying. Once abundance reaches its fullness, it inevitably overflows. In matters that accord with one’s wishes, one should not devise too many schemes; if schemes are many, the matter will be utterly ruined.

Whatever comes into being must inevitably decay. I observed my late master Huanglong as he responded to the world for forty years. Whether speaking or silent, active or still, he never used facial expressions, ceremonial bearing, or literary talent to ensnare the monastics of his time.

He relied solely on sound and certain insight, followed what was real, examined what was true, and thereby understood all the intricate causes of success and failure. Such was his circumspection. He truly attained the essential style of the ancients, and in all quarters few could equal him.

Therefore, among the assemblies of the present day, all take this as their standard.”

Record of Daily Encounters.

75.—Zhenjing was residing at Baoning Monastery in Jiankang. Shu Wang^[198] offered a vegetarian meal and gifts such as silk and brocade. Zhenjing thereupon asked the attendant monk, “What are these things for?” The attendant monk replied, “They are to be used for sewing kasayas.” Zhenjing pointed to the coarse-fabric sanghati^[199] he was wearing and said, “Even though I wear an ordinary robe like this, I still cannot escape the criticism of worldly people; how much more so if I were to use silk and brocade?” He immediately ordered that they be given to the storekeeper to sell, and that the proceeds be used to support the assembly. Such was his lack of concern for outward dress and adornment.

Record of Daily Encounters.

77.—Zhenjing told Shu Wang:^[200] “What is used in daily life depends upon the strength of one’s effort. If something should once run contrary to the times, one must resolutely prevent it and must not change one’s resolve on account of difficulty or ease. If, because today’s affair is difficult, you turn away and pay it no further heed, how do you know that the difficulty of another day will not be even greater than that of today?”

Record of Daily Encounters.

78.—Whenever Zhenjing learned that a practitioner of the Way in some region had passed away,^[201] he grieved and lamented until tears fell. At that time, Zhan Tang was serving as his attendant and asked, “All things born between heaven and earth, once their physical form has come into being, must wither, die, and decay. It seems that none can escape this. Why, then, must you personally grieve so deeply over this suffering?” Zhenjing said, “The flourishing of the Dharma gate depends entirely upon virtuous people through whom it prospers, yet now they are all passing away. The decline of the monastic communities must be discerned from this.”

Record of Daily Encounters.

PRECIOUS ADMONITIONS OF THE CHAN MONASTERIES

VOLUME ONE

END.

Notes:

^[1] Precious Admonitions of the Chan Monasteries. Precious Admonitions of the Chan Monasteries, also called Precious Admonitions of the Chan Gate: precious teachings within the forest of Chan.

^[2] Eastern Wu. A region belonging to Yangzhou in China.

^[3] Mingjiao Song. A tenth-generation Dharma heir of Dongshan Xiaocong in the Qingyuan lineage, also named Fori Qigao. He was a son of the Li family of Suzhou, served as abbot of Yong’an Monastery, and authored such works as “Diagram Establishing the Patriarchs of the Chan Gate,” “Record of the Orthodox Lineage,” and “Essays Supporting the Teaching.” During the reign of Emperor Renzong, he was bestowed the honorific name Mingjiao.

^[4] Common man. “Common man” and “common woman” refer to ordinary people.

^[5] Boyi and Shuqi. According to the Biographies in the Records of the Grand Historian, Boyi and Shuqi were both sons of the ruler of Guzhu during the Yin dynasty. Each yielded the throne to the other, and then they abandoned their state and fled. Later, when King Wu attacked the Yin dynasty, the two men came forth, seized the reins of his horse, and remonstrated with him. After King Wu conquered the realm and established the Zhou dynasty, the two brothers refused to eat the grain of Zhou. They withdrew into Mount Shouyang, lived in seclusion, and ate wild plants, but later died of starvation.

^[6] Zhou and Jie. According to the Records of the Grand Historian, King Jie was the son of Emperor Fa at the end of the Xia dynasty, while Zhou was the son of Emperor Yi at the end of the Shang dynasty. Both were tyrannical rulers of ancient times.

^[7] You and Li. According to the Basic Annals in the Records of the Grand Historian, King You, named Nie, was the son of King Xuan of the Zhou dynasty; King Li was the son of King Yi, also of the Zhou dynasty. Both were foolish rulers fond of personal gain.

^[8] Learning in order to cultivate oneself. The wording is taken from the Qian hexagram in the Book of Changes: “The noble person learns in order to cultivate himself and asks questions in order to clarify distinctions.”

^[9] Nature-ground. An abbreviated form of “the mind-ground of inherent nature.”

^[10] Jiufeng Collection. This collection was compiled by Master Shao, although this attribution is not certain.

^[11] Grand Historian. The title of an official position, referring to Sima Tan, son of Grand Historian Xi.

^[12] Mencius. A native of Ye during the Warring States period, his personal name was Ke and his courtesy name was Ziyu. He was a disciple of Zisi, expounded the thought of Zhongni, and composed the Mencius in seven books. Later generations honored him as the “Second Sage,” meaning that his excellence was nearly equal to that of Confucius.

^[13] The Master. This refers to Confucius, a native of the state of Lu during the Warring States period of the Zhou dynasty. He was born on the twenty-seventh day of the eighth month in the twenty-first year of the reign of King Ling of Zhou and died in the fortieth year of the reign of King Jing of Zhou (551–479 BCE).

His personal name was Qiu and his courtesy name was Zhongni. He was the founding teacher of Confucianism and rose to the official position of Minister of Justice in the state of Lu. Because his aspirations were frustrated, he traveled among the states for thirteen years, yet was never put to proper use.

At the age of sixty-eight, he returned to Lu, where he edited the Book of Odes and the Book of Documents, established the texts of the Book of Rites and the Book of Music, wrote commentaries on the Book of Changes, and composed the Spring and Autumn Annals. He had as many as three thousand disciples, and later generations honored him as the “Supreme Sage and Foremost Teacher.”

^[14] Zhen bird. Its form resembles a hawk and it is as large as a vulture. It is purple and pale green, with a neck seven or eight cun long. It is an extremely poisonous bird; if its feathers are used to stir wine and someone drinks it, that person dies immediately.

^[15] The Rong and Di tribes. In ancient times, the Chinese called the uncivilized peoples of the west the Rong and the tribal peoples of the north the Di.

^[16] Rites and Dharma. An abbreviated expression for ritual propriety, righteousness, and the teaching of the Dharma.

^[17] Venerable Dajue Lian. Venerable Dajue Lian served as abbot of Ayuwang Monastery in Mingzhou and was a Dharma heir of Master Huaicheng in the fourteenth generation of the Qingyuan lineage.

^[18] Benefits from offerings. This refers to gifts of generosity. When members of the Sangha expound the Buddha’s Dharma for others to hear, it is called the gift of Dharma. Conversely, when lay devotees offer material goods and possessions to members of the Sangha, it is called the gift of material wealth. Hence these are called benefits from offerings.

^[19] Administrator. The karmadana in a monastic community.

^[20] Lord Bao acting as judge. Lord Bao, whose courtesy name was Xiren, rose to the office of Censor. His innate disposition was stern. A commoner named Li Jue’an had a son who was still very young. When Jue’an fell ill, he entrusted one hundred taels of silver to Zhang Huiming and then died. Later, Huiming brought the silver to return it to Jue’an’s son, but the son refused to accept it. One party said that, because it had been entrusted to him, he must return it. The other said that his father had possessed no such wealth to entrust and therefore refused to accept it. Judgment means the court’s examination and adjudication of the case.

^[21] Dust and toil. A householder. The Surangama Sutra says: “Defilement is called dust; the disturbance caused by afflictions is called toil.”

^[22] Mount Lu. Mount Lu lies northwest of Nankang Prefecture in China.

^[23] Yuantong Ne. A Dharma heir of Chan Master Dongshan Zirong, he served as abbot of Yuantong Monastery in Jiangzhou.

^[24] Great vessel. A precious vessel, used metaphorically for a talented person capable of accomplishing great undertakings.

^[25] Impartial rectitude. “Impartial” means acting with proper measure; “rectitude” means not inclining to either side.

^[26] Renzong. Emperor Renzong of the Song dynasty.

^[27] An envoy bearing an imperial edict. This translates the phrase “a junior silver-clasped envoy bearing a green-sealed edict one chi and one cun in length.” A junior silver-clasped envoy was a eunuch in close attendance upon the emperor. A green-sealed edict one chi and one cun in length means an imperial decree written upon a sheet of green silk-paper measuring one chi and one cun long.

^[28] Great sangharama. A monastery constructed on a spacious and extensive scale, inhabited by a large community of monks.

^[29] Great renown. Great prestige and an illustrious name.

^[30] Dongpo. That is, Su Dongpo, a great Chinese literary figure.

^[31] Crippled. Afflicted with lameness in both legs.

^[32] Overturned. Tilting, falling backward, and collapsing.

^[33] Baizhang Dazhi. Volume 6 of the Transmission of the Lamp Record states: “Baizhang was a Dharma successor of Mazu Daoyi. His name was Huaihai, and he resided on Mount Baizhang in Hongzhou. His honorific title was Dazhi. He compiled the Baizhang Rules of Purity for the Chan school.”

^[34] Rules and standards. Gui is an instrument for drawing circles, and ju is a frame for making squares; therefore, guiju means rules and regulations.

^[35] Semblance and decline. For the first 500 years after the Buddha entered nirvana, his teaching belonged to the age of the True Dharma; the following 1,000 years constituted the age of the Semblance Dharma; and the subsequent 10,000 years constituted the age of the Final Dharma.

^[36] Security and peril depend upon virtue. These are the words of Jin Tanzi: “Security and peril depend upon virtue; flourishing and decline depend upon destiny.” Virtue means that when there are virtuous people, the monastic community is secure, but when there are none, the monastic community is imperiled. Destiny means the circumstances of the age: security and peril depend upon people, while decline and flourishing depend upon the times.

^[37] Building fortified gates and sounding the watchman’s clapper. This translates the phrase “double the gates and strike the clapper,” from the Thunder over Earth hexagram, Yu, in the Book of Changes. In this hexagram, Kun is below and Zhen is above.

Zhen has the quality of movement, while Kun has the quality of compliance. Acting in harmony brings joy, and therefore the hexagram is named Yu. Yu means joy and happiness.

Master Yang said: “When rivers, canals, and highways are unobstructed, violent intruders can readily come and go, so plans must be made for protection. Thus, preparations must be made beforehand. This means building fortified gates to bar them and sounding the watchman’s clapper to warn against them, leaving them no way to enter freely.

The two yin lines above symbolize the ‘double gates’; the one yang line below symbolizes ‘striking the clapper’; and the three yin lines within symbolize ‘joyful contentment.’” In brief, it means that preparedness brings peace and happiness.

^[38] Violent intruders. Thieves, robbers, and violent persons.

^[39] Lifelong concern. “Lifelong concern,” from the chapter “Li Lou” in the Mencius, which states: “The noble person has lifelong concerns but no calamity arising in a single morning.” This means that throughout life, the noble person is concerned with how to advance until reaching the sages and worthies, and therefore encounters no unexpected calamity.

^[40] It is by this that the present knows the past. In Han Yu’s “Memorial Presenting the Veritable Record” submitted to Emperor Shunzong, there is a sentence: “That by which the present knows antiquity, and that by which later generations know the present, cannot be transmitted orally but must necessarily rely upon historical records.” This means that our present knowledge of events in antiquity, and the knowledge later generations will have of events in our own time, cannot depend upon oral transmission but must necessarily be based upon historical records.

^[41] The wondrous principle of the Way. The truth of the great Way is truly subtle and wondrous.

^[42] The sages continually abide in the Changes. The “Appended Statements, Upper Commentary” in the Book of Changes states: “Heaven is exalted and earth is low; thereby Qian and Kun are determined. The low and the high are arrayed, and thereby the noble and the base take their places. Movement and stillness have their constancy, and thereby the firm and the yielding are distinguished. Affairs come together according to their kinds, and things are divided according to their groups; from this good fortune and misfortune arise. In heaven, images are formed; on earth, forms are established; thereby transformation and change become manifest. Therefore, the firm and the yielding rub against each other, and the eight trigrams interact with one another.”

This means: “By observing that heaven is high and earth is low, Qian and Kun are determined; high and low are clearly displayed, and noble and base are accordingly assigned their places. Movement and stillness have their regular patterns, by which firmness and yielding can be discerned. According to their respective groups, things gather into kinds; according to each thing, they are divided into groups, and from this good fortune and misfortune arise.

Observing heaven, countless images are formed; observing earth, countless forms are seen. Through this, one sees the hexagram lines in the Changes: yin changes into yang, and yang transforms into yin. Therefore, firmness and yielding rub against one another to form the eight trigrams, and the eight trigrams then revolve and transform into other hexagrams.”

^[43] The Central Kingdom, China.

^[44] The truth of the ultimate meaning. In Sanskrit, paramartha-satya, translated into Chinese as “the truth of the ultimate meaning,” and also called the ultimate truth or the noble truth, meaning the foremost authentic truth. It is also called nirvana, suchness, true reality, the Middle Way, the dharma realm, and so forth.

^[45] The Three Sovereigns. Three rulers of ancient China: Taihao, the Flame Emperor, and the Yellow Emperor.

^[46] The Five Emperors. Five rulers of ancient China: Fuxi, Shennong, the Yellow Emperor, Tang Yao, and Yu Shun.

^[47] The Three Royal Dynasties. The Xia, Yin, and Zhou dynasties.

^[48] Announcements and declarations. Announcements were proclamations issued to instruct the people throughout the realm. Declarations were calls to arms read before officers and soldiers to admonish them beforehand concerning punishments under military law.

^[49] The principle of innate nature and destiny. The “Discussion of the Trigrams” commentary in the Book of Changes states: “In ancient times, the sages created the Changes in order to accord with the principle of innate nature and destiny.” This means that the sages created the Changes solely because they wished to accord with the principle of innate nature and destiny, for this principle encompasses the Way of Heaven, the way of humanity, and the way of earth.

^[50] Vice Minister Sun Xinlao. Vice Minister was the title of an official post; Sun Xinlao was a native of Gaoyou.

^[51] Conquering oneself. Restraining one’s own inclinations and desires.

^[52] The fourfold assembly. Bhikkhus, bhikkhunis, upasakas, and upasikas.

^[53] Chan Master Tong of Shimen Monastery. This refers to Chan Master Tongyun, who, during the Xianping era, served as abbot of Shimen Monastery. Because of a dispute with the prefect of Xiangzhou, he suffered the humiliation of being flogged.

^[54] Old Master Shun of Qixian Monastery. Because Old Master Shun had a personal grievance with the official Huai Du, he was compelled to return to lay life for more than half a year.

^[55] Fixed karma. Karmic offenses whose consequences have been predetermined. In truth, however, karma is created by oneself, and therefore one must undergo its resulting retribution.

^[56] Shanyang. Located in Chuzhou.

^[57] Inn. A lodging house. In ancient times, the term lüdi was used. Di means to go and return. Today, lü is used in place of di. Under the Han dynasty system, inns in commanderies and counties were called she, while those in the capital were called di; today, all are called inns.

^[58] The imperial capital. This translates the term beneath the imperial carriage. The imperial carriage was a vehicle reserved for rulers; therefore, “beneath the imperial carriage” alludes to the imperial capital.

^[59] Weighing authority and trading goods. “Weighing authority” refers to the balance weight used to measure heaviness and lightness. “Trading goods” means conducting commerce. The expression indicates that acting with careful consideration and judicious choice is called “weighing authority and trading goods.”

^[60] A day without work is a day without food. An admonition of Chan Master Baizhang Dazhi.

^[61] Moral integrity. Preserving pure integrity in one’s daily activities.

^[62] Maintaining a single resolve in ease and danger. Remaining composed under ordinary circumstances as well as in times of danger.

^[63] Lord Yuan of the Six. His full name was Chan Master Fayuan Yuanjian, a native of Zhengzhou. Because he had formerly been the son of the chief official of Xinye County and was well versed in administration and governing the people, he was known in his time as “Lord Yuan of the Six.”

^[64] In adversity, one must become still more steadfast. This translates the phrase, “When reduced to straits, one should become all the more steadfast.” The biography of Ma Yuan in the History of the Later Han states: “When a true man establishes his resolve, he should become more steadfast in adversity and more vigorous in old age.”

^[65] The cold of the year. The year’s most bitter cold. Pine, bamboo, and plum are called the “Three Friends of Winter.”

^[66] Yexian. This refers to Chan Master Guixing of the Guangjiao Cloister in Yexian.

^[67] Falling into error. This translates the term yiwei, conveying the idea that one schemes to do good but fails, then relies upon what is unwholesome and succeeds in it.

^[68] Not in accord with principle. This translates the term guxi. Gu means a woman, and xi means a child, suggesting that the mind has strayed into careless, base expedients that do not accord with principle. The Book of Rites states: “The noble person loves others through virtue; the petty person loves others through guxi”—that is, loving others through temporary indulgence.

^[69] Attendant Nhạc. A Dharma heir of Venerable Phù Sơn Viễn.

^[70] This passage is excerpted from the “Gaozi” chapter of the Mencius: “Although there may be things in the world that grow easily, if they are exposed to the sun for one day and chilled for ten days, none will be able to grow.”

^[71] Adopting and relinquishing. An abbreviation of the phrase “adopting good and relinquishing evil.”

^[72] Three essentials. A translation of Tam Yếu, meaning the three essentials in cultivating the mind and refining one’s nature. In a memorial submitted to Emperor Renzong, Sima Guang spoke of three factors: “Benevolence, clarity, and courage.” Venerable Viễn borrowed these words to designate the three essentials of an abbot.

^[73] Venerable Tịnh Nhân Trăn. A Dharma heir of Chan Master Phù Sơn Viễn.

^[74] Water and fire cannot remain together in the same vessel. Excerpted from a statement by Han Feizi: “Water and charcoal cannot long remain in the same vessel, just as cold and heat cannot arrive at the same time.”

^[75] Pure in intention, upright, and generous. An abbreviated expression meaning pure, well-intentioned, dignified, and generous.

^[76] Rules and discipline. The order and regulations of a Chan community or a nation.

^[77] Venerable Huệ Lực Phương. A Dharma heir of Chan Master Phù Sơn Viễn.

^[78] Humble and respectful. To lower oneself and act respectfully; this describes the virtue of a gentle person.

^[79] Harmonious and reverent. A translation of Ung túc. Ung means harmonious; túc means reverent.

^[80] Thanh Hoa Nghiêm. That is Chan Master Nghĩa Thanh of Mount Đầu Tử, a Dharma heir of Chan Master Thái Dương Huyền and a son of the Li family of Thanh Society. Because he attained thorough understanding of the doctrine merely by hearing the Avatamsaka Sutra, he was known in his time as Thanh Hoa Nghiêm.

^[81] Đạo Ngô Chân. That is Chan Master Ngộ Chân of Mount Đạo Ngô, a Dharma heir of Chan Master Thạch Sương Viên, of the tenth generation of the Southern Peak lineage.

^[82] Vermilion. A translation of Đan hoạch.

^[83] Head Seat Diễn. That is Chan Master Ngũ Tổ Pháp Diễn, a Dharma heir of Chan Master Bạch Vân Thủ Đoan, of the thirteenth generation of the Southern Peak lineage.

^[84] Brahma-conduct. Brahma means pure and free from desire; conduct refers to karmic activity and denotes the precepts that must be observed.

^[85] Abbotship. A translation of the phrase “taking up thatch to build a hut.”

^[86] Phật Giám. Chan Master Tuệ Cần Phật Giám, a Dharma heir of Ngũ Tổ Pháp Diễn.

^[87] Grandmaster. This refers to Chan Master Phương Hội of Mount Dương Kỳ, a Dharma heir of Chan Master Từ Minh Viên, of the tenth generation of the Southern Peak lineage.

^[88] Monk. One who has gone forth from the household life.

^[89] The people’s hearts form a fortress. A proverb of the Zhou dynasty: “The hearts of the multitude form a solid fortress.”

^[90] Transmission from master to disciple. The lineage of transmission between master and disciple, in which the master transmits the Dharma to the disciple.

^[91] Transforming things. To bring about a change in things; this refers to a person of exceptional ability.

^[92] Nam Nhạc Nhượng. Chan Master Nam Nhạc Hoài Nhượng, a Dharma heir of Chan Master Đại Giám.

^[93] Đại Giám. Chan Master Đại Giám Huệ Năng, the Sixth Patriarch, a Dharma heir of Great Master Hoằng Nhẫn, the Fifth Patriarch.

^[94] Mã Tổ. Chan Master Mã Tổ Đạo Nhất, a Dharma heir of Chan Master Nam Nhạc Nhượng.

^[95] A vessel of water. A sutra states: “The Venerable Ananda received and upheld the Buddha-Dharma as though pouring water from one vessel into another, without a single drop remaining. Although the vessels differed, the water remained exactly as it was, unchanged.”

^[96] Great rule. That is, the great Dharma.

^[97] Selecting a true heir of the house. Choosing a successor for the Chan monastery.

^[98] Viên Ngộ. That is Chan Master Khắc Cần Phật Quả, a Dharma heir of Chan Master Ngũ Tổ Diễn.

^[99] Lakes and seas. That is, the five lakes and four seas, meaning throughout the realm.

^[100] Phật Nhãn. Chan Master Thanh Viễn Phật Nhãn, a Dharma heir of Chan Master Ngũ Tổ Pháp Diễn.

^[101] Grandmaster. This refers to Chan Master Dương Kỳ Phương Hội.

^[102] Từ Minh. Also known as the Lion of Tây Hà, a Dharma heir of Chan Master Phần Dương Thiện Chiêu.

^[103] Cảnh Long Học. Cảnh was also called Nam Trọng and was a native of Khai Phong Prefecture.

^[104] Cao Am. That is Chan Master Cao Am Thiện Ngộ, a Dharma heir of Chan Master Phật Nhãn Viễn.

^[105] This passage concerns the meaning of the great masters of the Chan school receiving and guiding their followers; therefore, it cannot be fathomed through ordinary views.

^[106] This passage clearly shows that the ancient worthies’ inner resolve for the Way was not altered by external circumstances.

^[107] Linh Nguyên. Chan Master Hoàng Long Linh Nguyên Duy Thanh, a Dharma heir of Chan Master Hoàng Long Tâm.

^[108] Quách Công Phụ. His name was Judicial Commissioner Quách Tường Chính, his courtesy name was Công Phụ, and he was also known as the lay practitioner Tịnh Không. He was a Dharma heir of Chan Master Bạch Vân Thủ Đoan.

^[109] Giang Tây. That is Chan Master Giang Tây Đạo Nhất (Mã Tổ), a Dharma heir of Chan Master Nam Nhạc Nhượng.

^[110] Chan Master Nam Nhạc Nhượng, a Dharma heir of Huệ Năng, the Sixth Patriarch.

^[111] The creative power of nature. The natural state of heaven and earth.

^[112] Đương Đồ. In ancient times it was Danyang County during the Han dynasty; in the Song dynasty it was renamed Taiping Prefecture.

^[113] Bạch Vân. That is Chan Master Bạch Vân Thủ Đoan, a Dharma heir of Chan Master Dương Kỳ Phương Hội, of the twelfth generation of the Southern Peak lineage.

^[114] Nam Tuyền. Chan Master Nam Tuyền Phổ Nguyện, a Dharma heir of Chan Master Đạo Nhất. Head Seat Thuận Thế asked Nam Tuyền, “Where will you go after a hundred years?” Nam Tuyền replied, “I will become a water buffalo below the mountain.”

^[115] Đại Qui. That is Chan Master Qui Sơn Linh Hựu, a Dharma heir of Chan Master Bách Trượng. Ascending the Dharma hall, Qui Sơn told the assembly, “After a hundred years, this old monk will go to the foot of the mountain and become a water buffalo.” (This means that his mind had been fully tamed.)

^[116] A supremely great person. A sage of high antiquity—namely Confucius—who taught a total of three thousand disciples.

^[117] Thuý Nham Chân. That is Chan Master Hồng Châu Thuý Nham Khả Chân, also called Chân Điểm Hung, a Dharma heir of Chan Master Thạch Sương Viễn.

^[118] Attendant Kim Loan. That is Chan Master Tư Phúc Thiện.

^[119] This sentence is taken from the “Gaozi” chapter of the Mencius, where Confucius said: “When held fast, it remains; when released, it vanishes. It comes and goes without fixed times, and no one knows its direction.” This means: “When safeguarded, it remains; when abandoned, it is lost. If its advance and retreat are untimely, its direction cannot be known.”

^[120] Vô Vi Tử. His name was Dương Kiệt, his courtesy name was Thứ Công, and he served as Vice Director in the Ministry of Rites. He was also known as Vô Vi Tử and was a Dharma heir of Chan Master Thiên Y Hoài.

^[121] Cultivating goodness in oneself alone. A translation of the phrase độc thiện kỳ thân. Master Mencius said: “When in straitened circumstances, one cultivates goodness in oneself alone; when successful, one extends goodness throughout the world.” This means: “When in straitened circumstances, one benefits oneself alone; when successful, one benefits all under heaven.”

^[122] Calming, contemplation, samadhi, and wisdom. With reference to the fundamental vital principle as the true aspect of essential nature, it is called calming; with reference to the constant illumination of original awakening, it is called contemplation; its aspect of samadhi is called concentration; and its aspect of insight is called wisdom.

^[123] Contrivance, yielding, cessation, and annihilation. These refer to the four ailments recorded in the Sutra of Perfect Enlightenment: the ailment of contrivance, the ailment of yielding, the ailment of cessation, and the ailment of annihilation. A spiritual teacher’s cultivation and realization must remain far removed from these ailments.

^[124] This sentence comes from a teaching Đức Sơn gave to the assembly.

^[125] Hối Đường. Chan Master Hối Đường Bảo Quốc Tổ Tâm, a native of Nam Hùng and a Dharma heir of Chan Master Hoàng Long Nam.

^[126] Nguyệt Công Hối. Chan Master Hiểu Nguyệt, a Dharma heir of Chan Master Lang Nha Giác.

^[127] Seeing the source. Seeing one’s nature.

^[128] Responding to circumstances. A translation of the word “function,” meaning to go forth to receive and guide beings and bring deliverance to the world, such as by serving as an abbot, and so forth.

^[129] Trạm Đường. Chan Master Lặc Đàm Văn Chuẩn, also known as Trạm Đường, a Dharma heir of Chan Master Thực Phong Văn.

^[130] Precious jade. A precious, perfectly intact piece of jade without a single flaw.

^[131] Ying of Shaowu. That is, Chan Master Hongying, a Dharma heir of Chan Master Huanglong. Because he was a native of Shaowu Commandery, he was called Ying of Shaowu.

^[132] Standard. Translated from the expression gangshi. Gang means a guiding principle, and shi means a rule; thus, it means a model or standard.

^[133] Venerable and accomplished. A senior of advanced age and esteemed virtue.

^[134] Caotang. That is, Chan Master Caotang Shanqing, a Dharma heir of Chan Master Huitang Zuxin.

^[135] Chen Yingzhong. A native of Shahe in Nanjian Prefecture.

^[136] Compassion. Profound loving concern, which is the source of benevolence.

^[137] Huanglong. Chan Master Huanglong Huinan, whose family name was Zhang and whose personal name was Huinan, was a Dharma heir of Chan Master Shishuang Chuyuan.

^[138] Revenue supervisor. The person responsible for overseeing income.

^[139] Superintendent Cigan. That is, Chan Master Fuyan Cigan, a Dharma heir of Huanglong.

^[140] Attendant Hua. That is, Chan Master Shuangling Hua, a Dharma heir of Chan Master Huanglong Huitang Zuxin.

^[141] Incorruptible and circumspect. Upright and careful.

^[142] Canon Prefect Xiu. That is, Chan Master Dagui Huaixiu, a Dharma heir of Chan Master Huanglong Huinan.

^[143] Lingyuan. Chan Master Huanglong Lingyuan Weiqing, a Dharma heir of Chan Master Huanglong Zuxin.

^[144] Remonstrance Officer Zhou. His name was Zhou Tingjie, and his courtesy name was Shiying. A native of Yongfu, he held office as a Remonstrance Officer and passed the metropolitan examination during the Chongning era. A Remonstrance Officer was an official of the rank of Vice Director of the Yellow Gate, overseeing affairs within and outside the imperial palace.

^[145] Self-righteousness. Considering oneself to be right.

^[146] The intention of the Patriarch’s coming from India. This means that the Buddha-Dharma and worldly dharmas are ultimately in accord.

^[147] The main purport of this passage is to distinguish the differences between the noble person and the petty person.

^[148] This passage explains that the Great Way, being the ultimate principle of heaven and earth, is one and encompasses everywhere, here and there alike.

^[149] Zhang Wujin. That is, Zhang Shangying, whose courtesy name was Tianjue, a native of Xinqi in Shu Prefecture and author of the Treatise on Protecting the Dharma.

^[150] This passage clearly explains how an abbot should apply his mind in dealing with the world, thereby revealing the ancients’ attitude toward the Great Dharma.

^[151] Xie Jingwen. His courtesy name was Shizhi.

^[152] Yunfeng. Chan Master Nanyue Yunfeng Wenyue, a Dharma heir of Chan Master Dayu Shouzhi, belonged to the eleventh generation of the Nanyue lineage.

^[153] The main purport of this passage is that students of the Way must relinquish the myriad conditions.

^[154] Basket. A bamboo cage or hamper carried on the back to hold belongings.

^[155] Traveling on foot. A monk traveling on foot has no need of a fixed abode, but journeys everywhere on his own in search of a teacher from whom to learn the Way, or to teach and transform the community.

^[156] Side gate. A small door or side entrance. This phrase means that one still harbors deluded thoughts and attachments.

^[157] The main purport of this passage is that those above and below must interact harmoniously before all affairs can be brought into accord.

^[158] When Qian is below and Kun is above, it is called Peace. This translates the sentence, “Qian below and Kun above: this is called Peace.” It refers to the Earth over Heaven hexagram, Peace. In the Earth over Heaven hexagram, Peace, Qian is below and Kun is above; hence it is called Qian below and Kun above. Kun is earth and Qian is heaven, so the hexagram is named Earth over Heaven, Peace. “Peace” means tranquility and unobstructed harmony.

^[159] When Qian is above and Kun is below, it is called Stagnation. This translates the sentence, “Qian above and Kun below: this is called Stagnation.” It refers to the Heaven over Earth hexagram, Stagnation, in the Book of Changes. In the Heaven over Earth hexagram, Stagnation, Kun is below and Qian is above. Qian is heaven and Kun is earth, so the hexagram is named Heaven over Earth, Stagnation. “Stagnation” means obstruction and impasse.

^[160] Diminishing what is above and benefiting what is below is called Increase. This translates the sentence, “Diminish above and benefit below: this is called Increase.” It refers to the Wind over Thunder hexagram, Increase, in the Book of Changes. In the Wind over Thunder hexagram, Increase, Zhen is below and Xun is above. Xun is wind and Zhen is thunder, so the hexagram is named Wind over Thunder, Increase. Wind is wind and thunder is thunder. When the wind grows strong, the thunder resounds more loudly; when the thunder resounds, the wind becomes fiercer. Because wind and thunder support one another, it is called Increase.

^[161] Diminishing what is below and benefiting what is above is called Decrease. This translates the sentence, “Diminish below and benefit above: this is called Decrease.” It refers to the Mountain over Lake hexagram, Decrease, in the Book of Changes. In this hexagram, Dui is below and Gen is above. Gen is mountain and Dui is lake, so the hexagram is named Mountain over Lake, Decrease. (Mountain means a mountain, and lake means a body of water.) “Decrease” means loss or reduction. It is like digging up earth from below and piling it above to make a foundation: the foundation is ruined, and the walls and towers must immediately collapse. Thus, diminishing those below to benefit those above is extremely dangerous, and so the hexagram is named Decrease.

^[162] The ancient sages often used this analogy. The Family Sayings records: “Alas! The ruler is like a boat, and the people are like water. Water can carry the boat, but water can also overturn it.”

^[163] Great tortoise. “Great tortoise” means a large tortoise. In ancient times, people commonly used tortoise shells to divine good and ill fortune. Here, “great tortoise” means a standard for the myriad generations.

^[164] Huangbo Sheng. Chan Master Huangbo Weisheng, a Dharma heir of Chan Master Huanglong Huinan.

^[165] Duke Jing. His courtesy name was Jiefu, and he was commonly known as Wang Anshi. He served as an administrative official in Jingzhou and was a Dharma heir of Chan Master Baofeng.

^[166] The main purport of this passage is that, whether acting in the light or in darkness, a person must keep body and mind single in purpose.

^[167] Elder. In the Chan tradition, the title “Elder” has three grades: 1. Elder by seniority, one advanced in both years of life and monastic years; 2. Dharma Elder, one endowed with wisdom and virtue who has thoroughly realized the Dharma-nature; 3. Nominal Elder, one to whom the title “Elder” is merely assigned.

^[168] Pan Yanzhi. That is, the eminent layman Pan Yanzhi, whose courtesy name was Xingzi and who often inquired about the Dharma from Chan Master Huanglong Huinan.

^[169] The main purport of this passage is that a teacher’s reception and guidance of the assembly is no different from the principle by which heaven and earth bring forth and nourish the myriad beings.

^[170] Ren. The Zhou dynasty established three Chinese feet as one ren.

^[171] Ninefold abyss. Translated as a deep abyss, namely, the deepest place in the water.

^[172] Bringing forth and nurturing. This translates the phrase xu zhi you zhi. Heaven nourishes the myriad beings through vital energy, which is called xu; earth nurtures the myriad beings through form, which is called you.

^[173] This sentence means: The bringing forth and nurturing of the myriad beings follows the unrestrained course of nature. Yet, because beings in the degenerate age of the Dharma possess inferior capacities, I must compassionately bind them close and instruct them.

^[174] The words of the three barriers. According to Records of Discussions at Yunwo: In ordinary times, whenever Chan Master Huanglong Huiyan saw students arrive, he would invariably question them on three pivotal points: “birth conditions”—the conditions of one’s birth; “the Buddha’s hand”; and “the donkey’s foot.” Thus, Huanglong asked Longqing Xian: “Everyone has the conditions of his birth. Where are the Venerable’s birth conditions?” Xian replied: “Early in the morning I eat rice gruel;

by evening I am hungry again.” Huanglong then extended his hand and asked: “How is my hand like the Buddha’s hand?” Xian replied: “Playing a melody on the pipa beneath the moon.” Huanglong then stretched out his foot and asked: “How is my foot like a donkey’s foot?” Xian replied: “A white heron standing in the snow is not of the same color.” Such questions and answers continued.

If a student had not awakened in accord with their pivotal meaning, then even after more than thirty years, and even if he could give replies, he would merely sit upright with closed eyes, still unable to determine affirmation or denial. Therefore, Chan monasteries commonly called these “Huanglong’s words of the three barriers.”

The general verse on Huanglong’s words of the three barriers is as follows:

At the severed place of birth conditions, the donkey’s foot is extended.

When the donkey’s foot is extended, the Buddha’s hand opens.

To inform the seekers of the Way throughout the five lakes:

Penetrate each and every one of the Three Barriers, through and through.

Provisional translation:

When the donkey’s legs gallop on, sever the conditions of birth;

The Buddha’s hand will then open at once.

All you seekers of the Way throughout the four seas,

Strive to penetrate thoroughly the meaning of the Three Barriers.

^[175] Whether it is permissible or not; whether it can be done or not.

^[176] This passage clearly indicates the lofty and far-reaching attainment toward which students of the Way must direct their minds single-mindedly and wholeheartedly, so as to reach the ultimate point of the Way.

^[177] The general meaning of this passage is that the Great Way is one and consistent, and its principle remains unchanged from ancient times to the present.

^[178] A person of the Yue lands. The Yue lands and the Yue peoples: in ancient times, the regions of Jiang, Zhe, Min, and Yue in China were all inhabited by peoples of Yue stock, collectively called the Hundred Yue. Thus the Yu Yue lived in Zhejiang, the Min Yue in Fujian, the Yang Yue in Jiangxi, the Nan Yue in Guangdong, and the Lac Yue in our country of Vietnam.

^[179] Raising a topic; public cases. “Raising a topic” means taking up a subject in order to comment critically upon the precedents of the ancients, which are called ancient cases. Therefore, raising a topic is also called “raising an ancient case” or “raising a precedent.” It means selecting ancient precedents and public cases from the Chan monasteries in order to awaken the mind-ground of students.

A public case figuratively refers to a legal case file of a government office, using language to examine what has been realized in the Dharma. “Public” denotes the ultimate principle, namely the universal principle under heaven; “case” denotes writings that record the ultimate principle realized by sages and worthies. Thus, public cases are records of events involving discussions, negotiations, questions, and answers concerning the ultimate principle in the Chan tradition, intended to benefit those who investigate Chan and discern the Way.

^[180] Human life. This translates the expression “toilsome birth.” Because the physical form bears the greater self and thereby causes the self that is born to toil, it is called “toilsome birth,” a term similar in meaning to human life.

^[181] The Three Paths. The three hells: the Path of Fire, the Path of Blades, and the Path of Blood.

^[182] Beneath the kasaya. This refers to monastics who fail to illuminate the great matter, which is regarded as a most serious failing.

^[183] This passage exalts the nobility of the true Way and sternly rebukes the corrupt customs of bhikkhus.

^[184] This passage clearly describes the difference between the way people of ancient times studied the Way and the way people do so today.

^[185] Zhenjing Wen. This is Chan Master Zhenjing Kewen, a Dharma heir of Huanglong Nan.

^[186] The sage said. This passage is quoted from the Zuo Commentary on the Spring and Autumn Annals.

^[187] Attendant Zhe. This refers to Chan Master Muzhe Zhenru of Tanzhou, a Dharma heir of Chan Master Cuiyan Kezhen.

^[188] The general meaning of this passage concerns wandering monastics who cultivate the Way, living in seclusion among mountains and forests to cultivate themselves and accumulate virtue; yet when they perceive favorable conditions among humans and devas, they also emerge to put their abilities to use in the world.

^[189] Venerable Xiangcheng Shun. Chan Master Shangjian Shun, a Dharma heir of Huanglong Nan.

^[190] Zhuge. Zhuge Liang, Kongming; this refers to an old account concerning Zhuge in the Records of the Three Kingdoms.

^[191] Practitioner Guang. This is Chan Master Xiguang of Jiufeng in Duanzhou.

^[192] Shantang. Chan Master Huanglongtang Daozhen, a Dharma heir of Caotang Shanqing.

^[193] Donation patron. A danapati, one who gives material goods as alms and offerings.

^[194] Inventory. This translates the word shu, meaning a written list recording the articles presented as offerings.

^[195] Li Shanglao, Rishe. Rishe Guofu, whose name was Li Shanglao, investigated Chan under Baofeng Zhantang.

^[196] The Final Dharma. After the Buddha entered nirvana, his teaching was divided into three periods: the True Dharma, the Semblance Dharma, and the Final Dharma. The present time belongs to the period of the Final Dharma.

^[197] The general meaning of this passage is to clarify the nobility of contentment and the paramount importance of putting the teaching into practice.

^[198] Prince Shu, namely Lord Jing. Emperor Huizong of the Song dynasty posthumously bestowed upon Lord Jing the title Prince Shu.

^[199] Jiali. This refers to the sanghati robe. Every bhikkhu possesses three kasayas: the first is called the five-strip robe, or antarvasa; the second is called the uttarasanga, or seven-strip robe; and the third is called the sanghati, or nine-strip robe.

^[200] This passage means that, whether relying upon favorable or adverse circumstances, one should remain steadfast in resolve and never change.

^[201] Transformative passing. This means departing through transformation for another world; that is, dying.