禪林寶訓

79.—Venerable Zhantang Zhun, when he first studied Chan under Zhenjing, would often light a lamp inside the curtain and read scriptures and books. Zhenjing rebuked him, saying: “The essential point for a student lies in disciplining the mind. If one studies a great deal but does not discipline the mind, then even extensive learning will be of no benefit.

Moreover, there are innumerable other fields of learning belonging to the hundred schools, as lofty as mountains and as deep as the sea. Even if you could master them all, it would merely be abandoning the root to pursue the branches and applying what is base to what is precious; I fear that they would obstruct your cultivation of the Way. You should therefore put an end to all entangling conditions and seek wondrous awakening.

If, on some later day, you examine those fields of learning, it will be as easy as merely pushing open a door-bolt and entering, without encountering any difficulty.” Zhantang immediately set aside what he had been studying and devoted himself exclusively to Chan contemplation. One day, he heard a monk reciting Zhuge Liang Kongming’s Memorial on Dispatching the Army,^[1] and suddenly awakened. All his obstructions were dissolved, and he attained unobstructed eloquence; few among his contemporaries could surpass him.

80.—Zhantang said: “A person of virtue delights in being with the assembly; one without virtue delights in oneself alone. Delight shared with the assembly endures, while delight enjoyed alone is easily lost. Nowadays, most of those called abbots judge the assembly according to their own likes and dislikes, and thus everyone in the assembly feels aggrieved. Few are those who, by examining what they like, recognize what they dislike, and by examining what they dislike, recognize what they like.” Therefore it is said: “To share the assembly’s anxieties and joys, and to share its likes and dislikes—this is righteousness. When there is righteousness, who under heaven will not submit?”

The preceding two accounts are found in the Lai Ke Zhui You Collection.

81.—Zhantang said: “The Way encompasses both the constant^[2] and the expedient^[3], in ancient times and today. Those skilled in propagating the Way must know how to adapt and penetrate freely. Those who do not understand adaptation cling rigidly to words, grasp at teachings, become mired in appearances, and are constrained by sentiments; all such people have failed to comprehend expedient transformation.

A monk asked Zhaozhou^[4]: ‘The myriad dharmas return to the One; to what place does the One return?’ Zhaozhou said: ‘When I was in Qingzhou, I had an undergarment made of cloth; it weighed seven jin.’ This means that if the ancients had not comprehended expedient transformation, how could they have responded in such a way? A sage said:^[5] ‘Because the deep valley is impartial, it can produce that echo; because the great bell can bear the crossbeam, when struck it can respond with that sound.’ Thus we know that superior persons everywhere may employ what runs counter to convention while still according with the Way.

They do not adhere one-sidedly to a single course without adapting to circumstances.”

From a letter sent to Li Shanglao.

82.—Zhantang said: “When students seek companions, they should seek those worthy of being teachers and always maintain a reverent heart toward them. In everything they do, they should take such people as models; only companions like these can be expected to bring benefit. Or, if another’s knowledge and insight far surpass one’s own, one may also rely upon that person as a friend, so as to be admonished and urged onward in those respects where one has not yet caught up. But if, perchance, that person is merely one’s equal, it would be better to have no companion at all.”

The Veritable Record of Baofeng.

83.—Zhantang said: “At a time when the ancestral institutions are in their late autumn,^[6] it is truly exceedingly difficult to find in the monasteries people who do not bustle about amid noisy affairs. Formerly, when Zhenru served as abbot of Zhihai Monastery, he often said: ‘When I was abbot of Daowu Monastery in western Xiang, although the assembly was not large, there were still several elders who followed this Way. Since I returned from Dagui Monastery to Zhihai Monastery, the monastic assembly has usually been very numerous, never fewer than nine hundred people; yet I have not found even five or seven who understand what I teach concerning the Way. From this I know that finding worthy people does not depend upon having a large assembly.’”

The Veritable Record.

84.—Zhantang said: “As for a person’s background and conduct, we cannot know them completely from a single challenge or a single reply. Although their speech may be keen and eloquent, their actions may not yet be trustworthy. Although someone’s speech may be clumsy, that person’s understanding of principle may nevertheless be inexhaustible.

Although their words may have reached their limit, I fear their understanding of principle may not yet have done so. One may be convinced by their eloquence, yet I fear one may not have convinced their heart. The difficulty of knowing people was regarded as a matter of concern even by the sages.

How much more so among monks of recent times: their intelligence does not penetrate human circumstances, and their extensive seeing and hearing are no more than a view through a narrow hole. In relation to the assembly, they go against its wishes; in relation to the Way, they depart from its course. They mutually esteem one another’s falsehoods and mutually conceal one another’s deceit.

Consequently, the Way of the Buddhas and patriarchs has fallen into disorder and grows more tenuous day by day; truly, it can no longer be rescued.”

From a letter replying to Luzhi.

85.—Zhantang told Miaoxi:^[7] “Bhikshus in the latter age of the Semblance Dharma^[8] mostly pursue material things outwardly, while inwardly failing to illuminate the nature of mind. Even if they propagate the Way and Dharma, it is never ultimate. This comes about because they rely upon what is inferior.

It is like a gadfly: by itself it can fly only a few paces, but if it clings to the tail of a fine steed, it can ride the wind and chase the sun. Such is the advantage of having something worthy upon which to rely. Therefore, students must choose where they dwell and must seek worthy companions in their associations; then they can put an end to perversity, draw near to uprightness, and hear true words.

Formerly, Venerable Fuyan Ya^[9] admired the lofty bearing of Zhenru Zhe, but did not yet know upon whom Zhe relied. One day, he saw Zhe traveling together with Daning Kuan,^[10] Jiangshan Yuan,^[11] and Cuiyan Zhen.^[12] Ya was overjoyed and calmly said to Zhe: ‘These great beings^[13] are dragons and elephants^[14] within the Dharma gate. Since you are able to accompany these venerable ones in your travels, one day you will uphold our Way in its decline and gloriously extend the beneficial work of the patriarchal teaching.

Truly, there is no need for me to leave you many final instructions.’”

The Daily Record.

86.—Zhantang told Miaoxi:^[15] “Those who practice Chan must possess lofty and far-reaching understanding and exceptional resolve. In speech and action, they must preserve the trust of others; they must not follow worldly advantage and behave carelessly or recklessly. In this way, they will naturally not be defined by their companions, nor raised or lowered by the places in which they dwell.”

Records of Things Heard at Baofeng.

87.—Zhantang said: “Formerly, Lingyuan and I attended Huitang at Zhangjiang Monastery. One day, Lingyuan went into the city with two monks and did not return until late in the evening. Seeing this, Huitang asked: ‘Where did you go today?’ Lingyuan replied: ‘We have just returned from Daning Monastery.’ At that moment, Zixin,^[16] who was standing nearby, loudly rebuked him: ‘The practice of Chan is for liberation from birth and death, and one’s words must be truthful. Elder brother, how could you utter a falsehood?’ Lingyuan’s face reddened, and he dared not reply. From then onward, he no longer dared to enter the city or speak recklessly. Thus I know that both Lingyuan and Zixin were worthy vessels.”

The Daily Record.

88.— Zhandang said^[17]: “Lingyuan delighted in reading sutras and histories. After meals, he never thought of resting even for a moment, but immediately read the sutras and histories until he had memorized them, and only then would he stop. Huitang saw this and reproached him. Lingyuan said: ‘I once heard that when great effort is exerted, the achievement attained will also be far-reaching.’ Thus Grand Historian Huang Luzhi said: ‘My elder brother delights in learning as the hungry delight in food and the thirsty delight in drink, while regarding profit, patronage, splendor, and glory as dung and refuse.’ Perhaps it was the natural sincerity of his mind that enabled him to be thus.”

Collected Addenda.

89.— When Venerable Lingyuan Qing was abbot of Taiping Monastery in Shuzhou, he often observed that Foyan, while serving among the assembly, was thoroughly attentive and meticulous and never committed an error. He therefore asked him for the essential principle of this. Foyan said: “In conducting affairs, it is better to err on the side of leniency than on the side of urgency. It is better to err on the side of brevity than on the side of excessive detail. What is urgent cannot be remedied; what is excessively detailed allows no accommodation. Therefore, one must preserve the middle way, dealing with all affairs calmly and unhurriedly. Only in this way may one hope to establish a rule for the manner of ‘entering the assembly and performing duties.’”^[19]

Supplementary Gleanings.

90.— Lingyuan told Venerable Changling Zhuo^[20]: “The practice of the Way naturally has its proper time. Formerly, when Ciming was studying in the regions of Jing and Chu, he had to endure humiliations in sorrow and bear disgraceful treatment. Some who saw this held him in contempt, but Ciming merely smiled. When someone asked him the reason, he replied: ‘The jade of Liancheng^[21] is mingled together with tiles and gravel; naturally, I know that it cannot prevail over them.’ Later, after he met Shending^[22], Ciming’s renown spread throughout the monasteries, and he brought the Way of Linji^[23] to prominence. Alas! The Way must also accord with its time; how could anyone force it?”

Notes.

91.— Lingyuan told the Grand Historian Huang^[24]: “The ancients said: ‘One carries firewood to a heap of dry brushwood and sleeps upon it; before the fire reaches one, one naturally still considers oneself secure.’^[25] This is precisely an analogy for the pivotal circumstances of safety and peril and the principle of birth and death. It is as clear as daylight, without the slightest omission. Alas! In ordinary times, few people know to regard the calamity of birth and death with concern. If, one morning, they become aware that an unforeseen event has occurred, only then do they hasten on their feet and bare their arms to rescue the situation; yet in the end, they still may be unable to save it.”

Notes.

92.— Lingyuan told Fojian: “Whenever I received a letter from my elder Dharma brother of Dongshan, he never once spoke of worldly matters. He was concerned only with forgetting himself to propagate the Way and guide those who would come afterward. Recently, I received another letter in which he wrote: ‘Severe drought and crop failure are occurring everywhere, yet this does not concern me.

I am concerned only that people within the Chan school have no eyes.’ At present, more than one hundred people altogether are sitting the summer retreat. In the abbot’s quarters, I raised the saying, ‘A dog has no Buddha-nature,’^[26] yet not a single person could comprehend it. This may indeed be the true cause for concern.

Those words are truly of the highest principle. Compared with this concern, worries that affairs within the monastery are not being conducted thoroughly, fear of censure from government offices, concern that one’s reputation is not illustrious, or worry that one’s disciples and followers are not flourishing—these are truly as far apart as heaven and earth. Whenever I reflect upon such words, which accord with the true principle, I wonder where they may still be heard today.

If my descendants wish to carry on my work, they must exert themselves to make our house tradition flourish and must console and fulfill the hopes of our lineage. This is what I earnestly expect.”

Daily Record of Attendant Chan.

93.— Lingyuan said^[27]: “As a stone mill grinds away, we do not perceive where it is being worn down, yet the time comes when it is exhausted. When a tree is planted, banked with earth, and watered, we do not see where it benefits, yet the time comes when it grows. When virtue is accumulated through continuous practice, one may not recognize it as good, yet the time comes when it proves useful. When righteousness is abandoned and the Way opposed, one may not recognize it as evil, yet the time comes when ruin must follow. If students rely upon the plan of bringing results to maturity and steadfastly persist in following it, they can become vessels of great capacity and make their good name illustrious. This is the immutable path of ancient times and the present.”

Notes.

94.— Lingyuan told Venerable Gu^[28]: “^[29]Misfortune and blessing depend upon one another; good and bad share the same domain. They are brought upon oneself by people alone—how could one fail to reflect? Some merely follow their own pleasure and anger and are deficient in tolerance and patience. Others indulge the extravagance and wastefulness of their own minds while complying with the desires of others. Neither constitutes the urgent duties of an abbot. These are truly the sprouts of indolence and the foundation of calamity.”

Notes.

95.— Lingyuan told Master Yichuan^[30]: “Misfortune can give rise to blessing, and blessing can give rise to misfortune. Misfortune can give rise to blessing because, although external conditions bring adversity, one still earnestly thinks of the realm of peace and joy and profoundly resolves to seek the principle of the Way. One then becomes apprehensive and reverent, and blessing consequently arises.

Blessing gives rise to misfortune because, although external conditions are peaceful and favorable, one becomes self-indulgent and extravagant, gives way to reckless desires, and grows increasingly indolent day by day, until one becomes irreverent and deceitful. Misfortune consequently arises. The sage said: ‘If a person encounters many hardships, that person’s resolve is accomplished; if there are no hardships, that person’s life is lost.

Gain is the beginning of loss, and loss is the principle of gain.’ Therefore, know that when blessed, one should not become arrogant; when one has gained something, one should not perpetually crave more. While dwelling securely in blessing, if one remains mindful of the time when misfortune may befall, that blessing can then be preserved for long. At a time of gain, if one remains mindful of the time of loss, further gain will surely come.

Thus, when at peace, the noble person does not forget danger; when order prevails, he does not forget disorder.”

Notes.

96.— Lingyuan told Master Yichuan^[31]: “Alas! There was a man who hated his footprints and feared his shadow, so he ran backward. Yet the more urgently he ran, the more footprints he made and the faster his shadow followed. It would have been better for him to reach a shaded place and stop; then would not the shadow disappear by itself and the footprints cease? If one can understand daily activities in this way, one may sit securely and advance upon this Way.”

98.— When Lingyuan learned that Juefan^[32] had been imprisoned beyond the coastal mountain ranges, he sighed and said: “An orchid planted in the middle of a road certainly cannot remain verdant and flourishing. Cassia growing in a secluded mountain ravine remains medicinal material year after year. From ancient times to the present, many talented and wise people have lost their lives solely because they incurred disaster through the slander and calumny of worldly people.

Yet among those who have deliberately labored to rise and sink along with the world, very few have been able to preserve their lives. Therefore, the sage^[33] said: ‘Those who are intelligent and discerning in their own age often draw near to death because they delight in discussing others. Those whose eloquence is lofty and expansive often endanger themselves because they expose the faults of others.’ Juefan^[34] is precisely such a case.”

Zhangjiang Collection.

99.—Lingyuan told Juefan: “I heard that while you were in Nanzhong, you studied the Śūraṅgama Sūtra and, moreover, supplied it with annotations. This is truly not what this humble one had hoped for. The reason is that textual learning cannot penetrate the original nature of people of the present age; furthermore, it may obstruct the wisdom-eye of later students from seeing the ancient Buddhas.

By relying upon the explanations of others, they impede themselves and block the gate of self-awakening. Through verbal eloquence, they may surpass those of shallow learning, but in unfolding the wondrous workings of the spirit, they will ultimately find it difficult to realize the utmost subtlety. Thus, their practice and understanding are exceedingly far apart, while what they see and hear in daily life becomes ever more obscure.”

Collected Writings of Zhangjiang.

100.—Lingyuan said: “Students must carefully examine themselves whether in action or at rest, and must meticulously investigate their speech and conduct. One who speaks little is not necessarily foolish, and one who is eloquent is not necessarily wise. One who is rustic and guileless is not necessarily contrary to principle, and one who is compliant is not necessarily loyal and sincere.

Therefore, a virtuous spiritual teacher does not presume to know a person’s entire disposition from words alone^[35], nor does he select students according to his own ideas. Alas! Among the patch-robed monks throughout the lakes and seas, who does not wish to seek the Way?

Yet among them, scarcely one in a thousand clearly understands and perceives the principle. As for those who cultivate themselves, diligently put the teaching into practice, gather learning, and nurture the tree of virtue—unless they devote thirty years of effort, how can they attain it? If they should suddenly commit one grave error, the monasteries will cast them aside, and for the rest of their lives they will be unable to establish themselves.

Alas! How could the wondrous pearl of the Supreme Vehicle^[36] be entirely without a blemish? How could the jade disk worth many cities avoid having a flaw?

How can any sentient being avoid making mistakes? The Master Confucius was a sage, yet even he studied the Book of Changes at the age of fifty^[37]; this was no exaggerated saying. A sutra^[38] states: ‘Do not fear the arising of deluded thoughts; fear only that awakening comes too late.’ How much more, then, among those below the sages and worthies—who can be entirely without faults?

If there is a virtuous spiritual teacher to correct and shape them, then no person of worth^[39] will be overlooked. Thus it is said: ‘A skillful craftsman, according to the use intended, makes either a wheel or a carriage shaft; therefore neither the curved nor the straight portions of the wood are wasted.^[40] A skillful horseman knows how to adapt to perilous or easy roads, and therefore does not impair the nature of either an inferior steed or a fine courser.^[41] If this is so with things, it should likewise be so with people.

If one advances or dismisses people according to feelings of love and hate, and associates or separates from them according to whether they agree or differ with oneself, this is like discarding the carpenter’s ink-line when cutting curves and straight lines, or discarding the scales when comparing weight. Though one may claim to be discerning, how can one avoid error?’”

101.—Lingyuan said: “One who skillfully presides over a monastery takes the minds of the community as his own mind and never follows his private inclinations. He takes the ears and eyes of the community as his own ears and eyes and never relies upon his private hearing and sight. In this way, he can understand people’s aspirations and fully comprehend their dispositions.

Alas! When I take the minds of the community as my own mind, my likes and dislikes become the likes and dislikes of the community; therefore, what I love is not wrongly loved, and what I dislike is not mistakenly disliked. Why, then, should I rely exclusively upon my private confidants and willingly submit to their flattery?

When I take the ears and eyes of the community as my own ears and eyes, the discernment of the community becomes entirely my own discernment; thus I can illuminate every place and hear throughout every quarter. Why, then, should I rely solely upon my private ears and eyes and thereby fall into obscuration? Alas!

In disclosing one’s innermost thoughts to confidants and relying upon others as one’s ears and eyes, only the worthy and accomplished devote themselves to seeking out their own faults. They share one aspiration with the community and harbor no selfish partiality; thus, whose heart among the community would not turn toward them? This is how their virtue, benevolence, and righteousness spread both near and far.

The principle followed by fools and unworthy people is to devote themselves to finding the faults of others. Their desires run counter to those of the community, and they sink into selfish partiality; thus, whose heart among the community would not turn away from them? This is how their evil reputation and malicious conduct spread far and wide and bring them to such an end.

Therefore, know that an abbot who shares the aspirations of the community is called a worthy and wise person, while one who opposes the aspirations of the community is called base and ignoble. In general, their intentions in confiding their innermost thoughts and relying upon ears and eyes differ; consequently, their goodness or evil, success or failure, are likewise opposed. This is simply because the minds with which they seek faults differ, and their ways of employing people are not the same.”^[42]

102.—Lingyuan said^[43]: “Recently, those who assume the office of Elder have become attached to two kinds of conditions. Consequently, many lack clarity of knowledge and wisdom, and are swept away by two winds^[44], thereby losing the essential dignity of the Dharma. First, when encountering adverse conditions, they are frequently assailed by the wind of decline.^[45] Second, when encountering favorable conditions, they are frequently assailed by the wind of gain.^[46] Once shaken by these two winds, joy and anger contend within their minds, and resentment appears upon their faces.

As a result, the Dharma gate is disgraced, and worthy and accomplished people are subjected to criticism. Only the wise can transform these circumstances into skillful means for guiding and converting others, thereby teaching later generations what is fine and good. For example, when the Venerable Langya^[47] traveled to Suzhou to visit Fan Xiwen,^[48] he received offerings from devotees amounting to more than a thousand strings of cash.

He secretly sent someone to count the monks in every monastery within the city, and then distributed the money equally among all those monks. On that same day, he arranged a vegetarian feast as an offering to the Sangha and the lay donors, and it was also the day on which he was to bid farewell to Lord Fan. Yet at daybreak, he boarded a boat and departed early.

Only after daylight came did everyone learn that he had gone. Some pursued him as far as Changzhou before catching up with him. Only after he had expounded the Dharma for them were they willing to return.

This single deed of an Elder caused all monastics and laypeople throughout Gusu to arouse faith and foster the sprouts of the Way. This is precisely the meaning of transforming circumstances into skillful means for guidance and conversion. Alas!

Compared with those who merely usurp their positions and immerse themselves in material gain and offerings to seek benefit for themselves, the difference is truly as vast as that between heaven and the abyss.”

Letter Sent to the Venerable De.^[49]

103.—Duke Wenzheng said to Langya: “Last year, when I came here, I wished to find someone within the Chan monasteries with whom I could converse. I once asked an official: ‘Are there any good monks in the mountain monasteries?’ The official replied: ‘There are two monks, Xi and Mao, at Beisi and Ruiguang Monasteries,^[50] who are said to be good.’ I asked again: ‘Apart from them, is there no one else among the other schools of Chan and Vinaya?’ The official replied: ‘Confucians esteem the conduct of scholars, while monks discuss virtuous practice.

The two monks Xi and Mao have for thirty years never set foot beyond their gates. They wear only coarse cloth robes and have no concern for fame, profit, or material support. Therefore, those who value such integrity revere them as teachers.

As for ascending the Dharma seat to preach, proclaiming the Buddha’s great teaching and transformation, displaying unhindered responsiveness and eloquence, and thereby being called good spiritual friends—these are not matters that a lowly and ignorant person such as myself can understand.’ On a leisurely day, I went to visit the two venerable masters Xi and Mao and observed their pure and austere conduct. In every respect, it accorded with what the official had said.

I could not help reflecting that this ancient land of Su and Xiu,^[51] renowned as a place of excellent customs, still had an elderly official capable of distinguishing the superior from the inferior, the noble person from the petty person—how much more so, then, those of discernment!” Langya said: “What that official said was truly a noble discourse. Please record it here to inform those who have not yet heard of it.”

The Separate Record of Langya.

104.—Lingyuan said: “Master Yuan of Zhongshan throughout his life did not associate with dukes and ministers and did not covet fame or profit. He governed himself with humility and delighted in the Way. At first, scholar-officials urged him to emerge and respond to the needs of the world. Master Yuan said: ‘If one possesses fertile fields, why worry that the harvest will come late? One need only fear a lack of ability.’ When Duke Jing heard this, he said: ‘Does one take flight only after seeing another’s countenance, and then seek a place to alight?’ Master Yuan exemplified this very case.”^[52]

The Zhuiyou Collection.

105.—Lingyuan said:^[53] “The ancient sages said: To study the Way until awakening is difficult; having awakened, to preserve it is difficult; having preserved it, to put it into practice is likewise difficult. Yet when the time comes to practice the Way, the difficulty is greater than that of awakening to or preserving it. Awakening to and preserving the Way require only diligence and perseverance, exerting oneself to the utmost. But to practice the Way, one must keep the mind impartial, vow unto death to forget oneself, and make benefiting others one’s duty. If the mind is not impartial and the vow is not firm, harm and benefit will be reversed, and one will immediately fall into the snares of worldly flatterers. This is truly to be feared.”

106.—Lingyuan said:^[54] “My elder Dharma brother at Dongshan Monastery possessed exceptional natural ability. Whether speaking or remaining silent, he always maintained the Middle Way. Although he spoke only of ordinary matters, his reasoning was always perfectly sound. People everywhere wished to imitate him, but they became either false or awkward and could never equal him. Even among the people of ancient times, it would have been impossible to find his like. Nevertheless, my elder Dharma brother remained humble and taught the world with the utmost earnestness, as naturally as one eats when hungry and drinks when thirsty. He often said: ‘Without you, Faning^[55] and Keqin, I would truly be a transgressor within the Dharma gate.’”

107.—Lingyuan’s learning of the Way and righteous conduct were pure, sincere, generous, and virtuous,^[56] bearing the demeanor of the ancients. He valued tranquility and spoke little, and was deeply revered by the scholar-officials. He often said: “What ordinary people treat carelessly is precisely what sages attend to with caution.

How much more must this be so for one who presides over a monastery and proclaims the teaching on behalf of the Buddha! Unless one’s practice and understanding correspond, how could one accomplish this? The essential point is to examine and admonish oneself every hour and every minute, never allowing fame, profit, or material support to sprout within the mind.

If the rules of the Dharma have not yet gained people’s trust, or if the robe-clad disciples have not yet submitted, one must withdraw, reflect, and cultivate virtue while awaiting another day. I have never seen a person who maintained himself in uprightness and integrity while his monastery failed to flourish in good order. It is precisely as the saying goes: merely beholding the bearing of a virtuous person can cause a person’s wayward intentions to dissolve.

This is indeed its meaning.”

Record of Things Heard.

108.—Lingyuan said to Yuanwu:^[57] “Although a robe-clad disciple may possess the capacity to perceive the Way, if he does not nurture and cultivate it fully, then once he is put to use, he will inevitably display much coarseness and violence. Not only will he bring no benefit to the teaching, but he will also invite calamity and disgrace.”

109.—Chan Master Yuanwu said: “Those who study the Way must preserve trustworthiness and establish trust through sincerity. Preserve sincerity within, and only then can you keep the assembly free of doubt. Maintain trustworthiness in yourself, and only then can you teach others not to be deceitful.

Only when trustworthiness and sincerity support each other can one attain freedom from error. Therefore, know that if sincerity is not steadfast, the mind cannot preserve it; if trustworthiness is not steadfast, one’s words cannot be put into practice. The ancients said: ‘Clothing and food may still be relinquished, but sincerity and trustworthiness must never be lost.’^[58] A good spiritual friend must teach others through sincerity and trustworthiness.

If the mind is not sincere and one’s conduct does not uphold trust, how can one be called a good spiritual friend? The Book of Changes says: ‘Only the most perfect sincerity under Heaven can fully realize its own nature; one who can fully realize one’s own nature can fully realize the nature of others.’^[59] If one cannot fully realize oneself yet hopes to bring others to full realization, the assembly will surely scorn one and refuse to follow.

If one has not been sincere from the beginning but later claims sincerity, the assembly will surely doubt and disbelieve. This is precisely the principle that, when shaving the head, one should shave close to the skin, and when trimming the nails, one should cut close to the flesh. Thus, if sincerity is not utterly earnest, beings will not be moved; if diminution does not reach its utmost, increase will not come.

It is therefore perfectly clear that ‘sincerity’ and ‘trustworthiness’ must not be separated from oneself for even a moment.”

Letter to Censor Yu.^[60]

110.—Yuanwu said: “Who among human beings is without faults? Nothing is greater than recognizing a fault and repenting of it. Since high antiquity, people have regarded those who correct their faults as worthy; they have not regarded mere faultlessness as the criterion of a good person.

Therefore, human conduct is beset by many errors. Those of the highest wisdom and those of the lowest ignorance alike cannot avoid them. Only the wise can change their faults and reform their character, while the foolish mostly embellish and conceal their errors.

When one changes one’s faults and reforms one’s character, one’s virtue is renewed day by day; therefore, such a person is called noble. When one embellishes and conceals one’s errors, one’s evil becomes fuller day by day; therefore, such a person is called petty. Thus, to see what is righteous yet turn away from it is the common affliction of ordinary people; to see what is good and joyfully follow it is what the virtuous esteem.

I therefore hope that you^[61] will meet me beyond words, where both may forget them; that would be best.”^[62]

Letter to Registrar Wen.

111.– Yuanwu said: “The former master said: ‘A virtuous elder moves people through the Way and subdues them through moral authority. It is like the soaring of the luan and phoenix, which draws the affection of all birds, or the advance of tigers and wolves, which fills all beasts with fear. Although their power to inspire submission is alike, the classes to which they belong differ as greatly as the lofty heavens and the deepest abyss.’”

Zhuiyou Collection.

112.– Yuanwu told Canon Prefect Long^[63]: “One who wishes to govern a monastery but does not concern himself with winning the hearts of the people cannot govern the monastery. If he wishes to win their hearts but does not concern himself with receiving and guiding those below him, their hearts cannot be won. If he diligently receives those below him but cannot distinguish the worthy from the unworthy, then those below him cannot be properly received.

If he takes care to distinguish the worthy from the unworthy, yet dislikes those who speak of his faults and favors those who comply with him, then he cannot distinguish the worthy from the unworthy. Only a clear-sighted and accomplished person neither dislikes those who speak of his faults nor favors those who habitually comply with him, but follows solely what accords with principle. Thus, not only does he win the hearts of the people, but the monastery is also well governed.”

Extensive Record.

113.– Yuanwu said: “An abbot takes the understanding of the community as his own understanding. He should constantly fear that he has not fully comprehended the disposition of each person or understood the principle underlying each matter. He must always take care to seek out and recognize what is good and to inquire accurately into what is right or wrong in principle, whether the matter be great or small.

If it accords with principle, then even if carrying it out entails great expense, no harm will result. If it runs counter to the matter at hand, then even if only the slightest effort is needed to eliminate it, what obstacle could there be? For the small is the beginning of what gradually becomes great, and the hidden is the seed of what becomes manifest.

Therefore, the worthy are cautious from the very beginning, and sages guard themselves through precepts and prohibitions. Though a stream of water may be small, if it is not dammed, it will turn mulberry fields into a vast sea. Though a flame may be small, if it is not extinguished, it will surely burn across the open plains.

Once the waters surge and the fire rages, and calamity has already arisen, even if one wishes to remedy it, it will be too late. The ancients said:^[64] ‘If one does not guard minor conduct, it will surely impair great virtue.’ This is precisely what they meant.”

Letter to Fozhi^[65].

114.– Yuanwu told Yuanbo Da^[66]: “Anyone who holds the office of elder, proclaiming the teaching in the Buddha’s stead, must always keep the benefit and deliverance of beings in mind. If, while carrying out this work, he does not boast, the reach of his teaching will be broad and those he delivers will be many. But if, by any chance, he harbors the thought of displaying his own abilities, pride will arise and an unworthy mind will reveal itself.”

Inscribed on a stone stele at Shuanglin Monastery.

115.– Yuanwu told Dahui^[67]: “In all activity and stillness, one must preserve consistency from beginning to end. Thus, if one undertakes a good thing, one must bring it to completion. If there is goodness at the beginning, there must also be goodness at the end.

If one guards the end as one did the beginning, the undertaking will not fail. The ancients said: ‘What a pity! Before the upper garment was finished, it was altered into a lower garment; on a journey of one hundred miles, one stopped after traveling only ninety.’ These are all laments for undertakings that had a beginning but no end.

Therefore, it is said: ‘All have beginnings, but few have endings.’ Long ago, my elder uncle Huitang said: ‘The Venerable Huangnie Sheng^[68] was also a remarkably gifted patch-robed monk, but he went astray in his old age. Thus, if one judges a person only by his earlier years, how can one declare him worthy?’”

Yunmen Hermitage Collection.

116.– Chan Master Yuanwu told Fojian: “The venerable master of Baiyun Monastery, whenever he acted or undertook any matter, always examined the conduct of the ancients. He often said: ‘If a matter has not been examined in light of the predecessors, it cannot be called consonant with the Dharma.’ It was only because I retained many of the words and deeds of the ancients that I was able to bring my resolve to fulfillment.

Yet I was not especially devoted to antiquity; it was simply that people of the present age lacked sufficient standards for me to emulate. The former master often said: ‘The venerable master clings to antiquity and therefore does not know how to adapt to the times.’ The venerable master replied: ‘Changing the old customs and altering the constant Way—these are precisely the great calamities of people today. That is something I will never do.’”

Daily Record of the Venerable Chan.

117.– When the Venerable Fojian Qin^[69] moved from Taiping Monastery to Zhihai Monastery, the prefect Zeng Gong Yuanli asked: “Who is capable of succeeding to the abbacy?” Fojian recommended Head Seat Bing^[70]. The prefect wished to meet him once. Fojian said: “Bing is upright and resolute, aloof from worldly affairs, and indifferent to popular tastes.

Now that he is being invited to serve as abbot, I fear that people may not comply with him. How could he possibly be willing to come forward of his own accord?” Nevertheless, Zeng Gong insisted on inviting Head Seat Bing. Bing said: “This is precisely what is meant by presenting oneself^[71] to an elder.” He then fled into Mount Sikong^[72].

The prefect turned to Fojian and said: “No one knows a son better than his father.” He then issued orders to the monasteries of the various mountains to persist in inviting him. With absolutely no alternative, Bing was compelled to accept the summons.

Daily Record of Attendant Chan.

118.- Fojian told Xun Fodeng^[73]: “A person of lofty character does not regard rank or fame as an honor. One who has penetrated principle is not distressed by repression or frustration. As for those who exert all their strength because they have received favors, or offer all their sincerity when they perceive an advantage, these are merely the deeds of people of middling capacity or below.”

Daily Record.

119.- Fojian told Head Seat Bing: “Anyone called an elder should not crave anything whatsoever. Once he begins craving something, the thieves of external things will obstruct him. If he craves sensual desires, greed and attachment will arise in his mind.

If he craves offerings and support, thoughts of rushing about and competing will arise. If he craves compliance, flattering petty men will gather around him. If he craves victory over others, the mountain of self and other will rise high.

If he craves the exaction of the people’s wealth, voices of resentment and complaint will arise. When all these are thoroughly examined, none lies outside the single mind. When the mind does not arise, the myriad dharmas naturally cease.

In your daily realization, you should never transgress this admonition. You must strive to become an upright model for later students.”

Inscription on a stone stele at Nanhua Monastery^[74].

112.- Fojian said: “The former master was exceedingly frugal. His alms-bowl bag and a pair of cloth shoes had hundreds of stitches and thousands of patches, yet he still could not bear to discard them. He often said: ‘I have carried these two things with me ever since I first left the gate.

Nearly fifty years have now passed; how could I bear to cast them away midway?’ Senior Monk Wu^[75] of Quannan Monastery once sent him a woolen cloth robe^[76], saying: ‘This robe came from overseas. It is warm when worn in winter and cool when worn in summer.’ The former master said: ‘When this old monk is cold, he already has charcoal and a paper quilt; when he is hot, he has the sighing of the pines and the water of the springs.

Why should I now store this thing?’ In the end, he declined and would not accept the robe.”

Daily Record.

121. Fo Jian said: “When my late master learned that Zhenjing had passed away, he immediately set up a memorial tablet and arranged offerings, mourning and weeping far beyond what ritual required. He lamented: ‘Such a person is truly difficult to find. He had seen the very root of the Way and was not entangled in its branches and leaves. It is deeply regrettable that he died so soon. Yet I have still not heard of anyone who can carry on his Way. From this time onward, the monasteries of Jiangxi will become desolate.’”

Diary.

122. Fo Jian said: “My late master said: ‘The venerable master of Baiyun Monastery was ordinarily broad-minded and thoroughly free, without any barrier between inner and outer. Whenever he saw a righteous deed that could be done, he would energetically step forward and undertake it first. He was skilled at guiding people of virtue and ability, and did not favor those who merely echoed others or formed careless associations for temporary convenience. With only a small couch, he would sit at ease and carefree throughout the day. He often told Attendant Ning^[77]: “To preserve the Way and remain content in poverty is the proper duty of a monk. If, because of adversity or success, gain or loss, a person abandons what he upholds in the Way, then the Way cannot yet be spoken of in him.”’”

Diary.

123. Fo Jian said^[78]: “If one does not bear concern for the Way, one’s integrity and resolve will not be lofty and far-reaching. If one’s life is always leisurely, one’s aspiration for undertaking affairs will not be great.

The ancients passed through hardships and tasted perilous difficulties; only afterward did they enjoy lifelong ease. This is because difficulties sharpen the will, while hardship deepens reflection. Only then can one transform calamity into blessing and transform worldly matters into the Way.

I often see students who, in pursuing things, forget the Way, turn away from the light, and enter darkness. They therefore embellish their own incapacity, calling it wisdom and thereby deceiving others. They exploit what others cannot attain and despise them, calling this superiority.

In acting thus to deceive others, they do not realize that they cannot deceive those awakened before them. In using such means to conceal themselves from others, they do not realize that they cannot conceal themselves from impartial public judgment. Therefore, when someone styles himself wise, others regard him as foolish; when someone considers himself lofty, others instead regard him as lowly.

Only the worthy do not behave in this way. The ramifications of affairs are inexhaustible, whereas the limits of ability are finite. If one wishes to use finite wisdom to encompass inexhaustible affairs, one’s understanding will become biased and one’s vital spirit will become exhausted.

Thus, one will certainly be obstructed from the Great Way.”

Letter to Xiu Zizhi^[79].

124. Fo Jian told the Venerable Longya Cai^[80]: “If you wish to reform the abuses left by predecessors, you cannot cast them aside all at once. You should make changes gradually according to each particular matter, so that petty people will not become suspicious and the community will harbor no resentment. I often say: ‘An abbot has three essential principles: 1. Clearly discern affairs. 2. Be able to put that understanding into practice. 3. Decide with courage and resolution. If even one of these three is lacking, affairs will not be clearly understood, and one will also be treated with contempt by petty people; the abbot’s seat will certainly not be properly ordered.’”

125. Fo Jian said: “In presiding over a monastery, what is valued is adherence to integrity and resolve and the cultivation of pure conduct. One must maintain great trustworthiness in receiving monks from the four quarters. If even the slightest narrow or biased thought of self-deception remains and one refuses to relinquish it, then even if one possesses virtue like the ancients, students will still doubt and distrust one.”

Shantang’s Informal Sermon.

126. Fo Jian said: “Among the disciples of Foyan, only Gao’an was firm, upright, and forthright, remaining aloof from worldly conventions and human partialities. As a person he had no personal predilections; in handling affairs he was never hasty, and everything was supported by evidence. Pure, dignified, reverent, and circumspect, from beginning to end he established himself through honor and integrity, and possessed the bearing of the ancients. Among the monks of the present age, few can equal him.”

Letter to Jing Longxue.

127. The Venerable Foyan Yuan said: “When approaching the assembly, one’s bearing must be as solemn as it is on a quiet day; when speaking with guests, one must be as dignified as when alone. In dealing with everyone in the Chan monasteries, whenever speaking, acting, planning, or carrying something out, one must first calculate and reflect, and only afterward put it into practice.

Do not act rashly or recklessly. If there is some matter that you cannot foresee or decide by yourself, you should consult the senior elders and seek the opinions of earlier worthies, thereby broadening what you have seen and heard and remedying what remains unclear in your actions, as well as what you do not yet understand. How could one instead merely make a show of vain bravado and boast of deceitful conduct, thereby exposing one’s own ugly true countenance?

If even one practice has already been ruined, then a hundred good qualities will be unable to approach and will moreover be obscured thereafter.”

Letter to Zhenmu^[81].

128. Foyan said: “Human beings are born between heaven and earth, receiving the vital energies of yin and yang and thereby taking form. Unless one is a true saint^[82] who appears in the world through the power of compassionate vows and practices, it seems impossible to cleanse oneself entirely of the mind that seeks fame, gain, and sensual desire. The sages alone understood that people cannot eliminate their desire for fame and gain. Therefore, they first used virtue to correct and straighten that mind, and afterward employed benevolence, righteousness, propriety, and wisdom to teach and guard it. Through training day after day and month after month, they caused the mind of profit and desire to be unable to overcome virtue.”

Letter to Jing Longxue.

129. Foyan said: “Students should not be constrained by written words and spoken language. Written words and spoken language provide only interpretations dependent upon other things, understood by relying on books, and thus they obstruct the gate of self-awakening, for they merely represent the outward forms of speech.

In former times, when Daguan Ying^[83] first met the Venerable Shimen Tong, he frequently indulged in glib verbal argument in the Chan chamber. The Venerable Tong said: ‘What you say consists only of words on paper. When the subtleties of your mind are carefully examined, you have still not perceived the profound mystery.’ Once wondrous awakening has occurred, one transcends everything, relying neither on language nor becoming entangled in names and phrases.

It is like the lion king: once he roars, all the beasts are startled and terrified. If one turns back to examine learning based on written words and compares it with this, how could the difference be likened merely to ten against a hundred, or a thousand against ten thousand?”

Longjian Record of Things Heard.

130.— Foyan said to Gao’an^[84]: “The Baizhang Rules of Purity^[85] were established chiefly to distinguish the upright from the deviant, provide a standard for beings, and regulate the assembly. They were also instituted in accordance with the circumstances of the time to restrain the dispositions of later people. Alas, human dispositions are like water, while rules and ritual regulations are the dikes built to contain them.

If the dikes are not strong, they will inevitably burst. If human dispositions are not restrained, they will become unbridled and disordered. Therefore, if one wishes to eliminate emotional attachments, abandon delusion, prohibit evil, and prevent deviation, one cannot depart from the rules for even a single moment.

Yet rules and ritual regulations cannot guard against every human disposition. They are merely steps that help people enter the Way. Rules are established as clearly as the sun and moon, so that those who look to them will not be confused, and as broad as a great highway, so that those who travel it will harbor no doubt.

Although the rules established by the ancient sages differed, their ultimate purpose and source were one. In monasteries of recent times, some places exert themselves to follow the rules, some cling rigidly to them, and some disdain them altogether. All these depart from the Way and lose the principle, indulging their dispositions and pursuing evil until matters come to this.

Why do they not reflect that the ancient sages, wishing to remedy the abuses of the Final Dharma age, restrain wanton dispositions, block the source of sensual desire, and cut off the path of deviant conduct, therefore established these rules?”

Donghu Collection.

131.— Foyan^[86] said to Gao’an^[87]: “Some people can discern the finest autumn down^[88], yet cannot see their own eyelashes. They can lift a weight of a thousand jun^[89], yet cannot lift their own bodies. This is no different at all from students who are perceptive when blaming others but blind when excusing their own faults.”

Zhenmu Collection.

132.— Chan Master Gao’an Wu said: “When I first traveled to Zushan Monastery, I saw Fojian at an informal Dharma assembly^[90]. He said: ‘Craving and anger are worse than hostile bandits; one must therefore use wisdom to confront them. Wisdom is like water. If water is not put to use, it becomes stagnant; once stagnant, it does not flow; and if it does not flow, wisdom likewise cannot be put to any use. As for craving and anger, what should be done about them?’ Although I was still young at the time, I knew deep within that he was a spiritual friend. I therefore immediately entreated him to accept me as his disciple.”^[91]

Zhenmu Collection.

133.— Gao’an said: “What a student must preserve is integrity and uprightness. Even if struck down a hundred times, one should remain composed and free of anxiety. But if one inclines toward partiality and deviation, scheming morning and evening solely for status and profit, I fear that even such a tall and imposing body will find nowhere to set its feet between heaven and earth.”

Zhenmu Collection.

134.— Gao’an said^[92]: “The Way, virtue, benevolence, and righteousness were not reserved exclusively for the ancients; people today also have a share in them. Yet because their understanding is unclear, their learning neither deep nor broad, their faculties impure, their aspirations narrow and inferior, and their capacity for practice feeble, while sights and sounds sway them, they remain unaware of this themselves. Indeed, if they merely follow deluded thoughts and emotional notions, allowing them to accumulate and grow denser day by day, it will certainly not be easy to eliminate them all at once. For this reason, they cannot attain the standing of the ancients.”

Letter to the Student Jinglong.

135.— When Gao’an learned that Cheng Kumu^[93], the abbot of Jinshan Monastery, lived far too extravagantly, he sighed for a long while and then said: “The Dharma of a bhikshu esteems purity and frugality. How could he squander resources in this way, causing younger generations to acquire habits of luxury^[94] and increasing their insatiable craving? How could he not be ashamed before the ancients?”

Zhenmu Collection.

136.— Gao’an said: “The fundamental responsibility of an abbot is to regard the monastery as his home. In making distinctions^[95], he should act appropriately; in assigning responsibilities^[96], he should accord with the greater or lesser capacities of each person. Every appointment bears upon the principle of security or peril, and every gain or loss concerns the source of teaching and transformation.

How could serving as a model for others be easy? Never has an indulgent abbot been able to command the obedience of patch-robed monks, nor has a corrupt monastic code^[97] ever restrained arrogance within the monastery. In former times, Chan Master Kan of Ayuwang Monastery^[98] dismissed the head seat, and Chan Master Wei of Yangshan Monastery^[99] expelled a monk from the monastery.

These cases of dealing with monks are still recorded in the texts and are sufficient to serve as models. People today commonly follow their selfish desires and utterly destroy Baizhang’s rules and standards. Being indolent and fond of midday sleep^[100], they frequently neglect both participation in Dharma assemblies and ritual propriety.

Some are unrestrainedly greedy and know no fear; others, pursuing offerings and support, become embroiled in disputes. They stop at nothing, not even acts that are base, petty, filthy, treacherous, and vicious. Alas!

How could anyone hope in this way for the Dharma gate to flourish and the teaching to spread?”

Longchang Collection.

137.— When Gao’an was at Yunju Monastery, whenever he saw a patch-robed monk in the Chan hall whose response did not accord with his potential^[101], he would seize the monk by the sleeve, sternly rebuke him, and say: “Your parents nurtured your bodies, and your teachers and friends formed your aspirations. You need not worry about the hardship of hunger and cold, nor bear the toil of military campaigns or forced labor. If, while staying here, you do not steadfastly and earnestly apply yourselves with diligence to accomplish the work of the Way, how will you have the face, one day, to look upon your parents, teachers, and friends?” On hearing these words, some patch-robed monks could not help shedding tears without cease. Such was the strictness of his discipline.

Unrecorded Incidents of She’an^[102].

138.— When Gao’an was at Yunju Monastery, whenever he heard that a patch-robed monk had fallen ill and been moved to the Hall of Prolonged Life^[103], he personally went to inquire after and comfort him, caring for him as he would for himself. He regularly attended to the sick morning and evening, even decocting medicine and cooking meals with his own hands. Unless he tasted the food first, he would not allow the patient to eat it.

If the weather was somewhat cold, he would pat the patient’s back and ask: “Are your garments too thin?” If the weather was hot, he would observe the patient’s complexion and ask: “Is it excessively hot?” If, unfortunately, the patient could not be saved, he would not ask whether the deceased had personal possessions; all funeral arrangements were paid for from the monastery’s communal funds. If an administrator uttered a complaint, Gao’an would rebuke him, saying: “In former times, Baizhang established communal provisions for the sick and elderly.

Will you, then, never become ill or die?” Discerning people throughout the four quarters regarded Gao’an as a noble man. When he later withdrew from Yunju Monastery and returned to Tiantai Monastery, fifty patch-robed monks followed him. Those who were unable to accompany him all took leave of him in tears.

It was precisely his virtue that inspired and won the hearts of others in this way.

Shantang Informal Dharma Assembly.

139.—When Gao’an retired from Yunju Monastery, Yuanwu wished to renovate the Reclining Dragon Hermitage of Foyin^[104] as a place where he might rest and recuperate^[105]. Gao’an said: “If one in the Chan community already possesses the joy of the Way and righteousness, what need is there for outward forms and appearances? I have now reached the age of following my heart’s desires^[106]; indeed, I am like the Evening Star^[107] and the dawn moon^[108]—how much longer can their light and radiance remain?

The crude hut on the Western Mountain and the familiar streams and forests are all places where I would gladly spend my old age. Why must I first have a place of my own before I can be happy?” Not long afterward, he took up his staff and went to Tiantai Monastery; he later passed away on Mount Huading.

Collected Works of Zhenmu.

140.—Gao’an said: “Among the patch-robed monks, there are neither the inherently worthy nor the inherently foolish. It depends solely upon how spiritual mentors mold them: honoring virtue and worthy conduct before them; using what has been tested in experience to develop their capacities; inspiring and encouraging them so that they value their word; and treating them with care so that they preserve their integrity. If this is steadily accumulated year after year and month after month, their reputation and character will surely both become abundant.

This is because everyone contains within himself a numinous nature; its realization depends only upon diligent guidance and inducement. It is like a jewel still embedded in ore: if cast aside, it is merely stone and gravel; if cut and polished, it becomes a precious gui or zhang jade tablet^[109]. It is also like the source of water: if the spring is blocked and stagnant, it becomes mire and marsh; if it is cleared and deepened, it will surely become rivers, moats, canals, and streams.

Thus we may know that in this final period of the Semblance Dharma^[110], not only are worthy persons overlooked and left unused, but the means of nurturing, educating, encouraging, and rewarding them are also in some respects inadequate. Even those who would have been outstanding talents when the monastic communities flourished are now neglected in this final period of the Semblance Dharma. Therefore, a person called foolish in an age of the declining Dharma would be called wise in an age of flourishing.

Hence it is said: ‘Everyone contains within himself a numinous nature; its realization depends only upon diligent guidance and inducement.’ From this we know that the abilities of students rise or fall according to the times. When they are drawn forth, they emerge; when praised and rewarded, they are esteemed; when suppressed, they decline; and when censured, they perish. This is the reason for the waning or growth of the virtue and abilities of those who study the Way.”

Letter to Du Jiyun^[111].

141.—Gao’an said: “In the great work of teaching and transformation, nothing is greater than virtue, benevolence, and righteousness. When the abbot honors virtue, students of the Way revere and respect it; when he practices propriety and righteousness, students feel ashamed of greed and contention. If the abbot once displays a contemptuous expression, students will fall into the evil of oppressive brutality.

If the abbot shows a contentious demeanor and his countenance changes, students will incur the calamity of strife. The ancient sages discerned such things before they occurred and therefore selected wise and discerning persons to lead the monastic communities, so that everyone would have someone worthy to behold and emulate, following his transforming influence without needing to be instructed. Thus, when the teaching and transformation of Shitou^[112] and Mazu flourished, outstanding men arose in succession.

Their every gesture—their gentle and harmonious deportment, their solemnity and reverence, their words and commands, even the blinking of their eyes and raising of their eyebrows—could serve as a model for later generations. This is why they conducted themselves as they did.”

Letter to Zixin.

142.—Gao’an said:^[113] “The late Master often said: ‘When setting out on pilgrimage and passing through the gate, one visits various small monasteries and often encounters many things that do not accord with one’s wishes. But whenever I reflect upon Fayan’s^[114] practice of Chan under Dizang, and upon Mingjiao’s^[115] visit to Shending, I immediately cease to feel troubled or afflicted.’”

Record of Things Heard.

143.—Gao’an was dignified, upright, and resolute both inwardly and outwardly. His bearing was awe-inspiring, and whether active or still, he never forgot ritual propriety. While still living among the assembly, whenever he saw something injurious, he paid it no heed. Throughout his life he conducted himself with simplicity and restraint. In the Chan chamber he never lightly gave his seal of approval^[116]. Without a proper reason, if there was even the slightest lack of accord, he would certainly assume a stern expression and speak directly to prevent it; therefore, all the patch-robed monks trusted and submitted to him. He often said: “As a student of the Way, I am no better than others; yet throughout my life, I have never acted in a way that made me ashamed before my conscience.”

144.—While Gao’an was at Yunju Monastery, whenever he saw a patch-robed monk prying into another person’s hidden faults and failings, he would calmly tell him: “This ought not to be done. Those in the Chan community must regard cultivation of the Way as their most urgent task and gentleness as the aim of self-cultivation. How could they instead indulge feelings of love and hatred and thereby harm another person’s advancement or withdrawal?” Such was the thoroughness of his instruction.

At first, Gao’an would not accept the appointment as abbot of Yunju Monastery. Foyan sent him a letter of exhortation, saying: “Yunju Monastery is the foremost renowned monastery west of the Yangtze^[117], a place where the assembly may dwell in peace and practice the Way. You should not modestly persist in declining.” Gao’an said: “Ever since monastic communities came into being, not a few students of the Way have had their integrity and righteousness ruined by such titles and distinctions.” When Fojian heard this, he said: “In Gao’an’s conduct, whether coming or going, few patch-robed monks can equal him.”

Record of Things Heard.

145.—In his letter exhorting and consoling elderly and sick monks, Gao’an wrote:

“This humble monk has often studied the canonical teachings and carefully examined the Buddha’s intent. The Buddha did not permit bhikshus to sit idly enjoying food toward which they had contributed no labor, lest they give rise to indolence and arouse views of self and others. Therefore, every morning, the Buddha and his disciples took up their bowls and went on almsround, choosing neither wealthy nor humble households and making no distinction between those of high or low station, so that everyone might equally obtain merit.

“It was only much later that what is called the permanent property of the monastery was established, specifically for elderly and sick bhikshus who were unable to go on almsround. It was certainly not intended for the young and healthy to partake of and consume. After the Buddha entered nirvana, during the period of the True Dharma, bhikshus still followed the former practice of almsround. But from the latter part of the Semblance Dharma onward, although monasteries throughout China did not entirely abandon the practice of seeking alms, they selected only those fully endowed with ability and virtue to carry it out. Later, the offerings thus obtained were accumulated as communal property^[118] to support the great assembly, and the rule of going on daily almsround gradually disappeared.

“Now I hear that in a small number of monasteries, the abbots know nothing of cause and effect and fail to support elderly monks, thereby contravening the Buddha’s intent and harming the Dharma. If elderly monks cannot dwell in monasteries, where are they to abide? Why do these abbots not reflect on the question of for whom the monastery’s permanent property was originally established? They should therefore examine what kind of mind accords with the Buddha’s mind and what kind of conduct accords with the Buddha’s conduct.

“In former times, when the Buddha was still in the world, on days when he did not attend a donor’s invitation to a meal but remained in the monastery, he would visit all the monks’ quarters and inquire after the elderly and sick. He consoled every one of them and made complete provision for each. He also admonished the bhikshus to respect one another and employ expedient means according to circumstances so as to eliminate all resentment and anger. Such was the exemplary standard by which the Teacher Who Tames Beings^[119] governed the entire great assembly.

“People today, however, recklessly expend the monastery’s permanent property to gratify their mouths and bodies, cultivate ties with the powerful and eminent, and exclude the elderly and sick. Some even conceal the property of the Sangha and make it their own private possession. Not even the slightest trace of the Buddha’s mind or the Buddha’s conduct remains. How lamentable! How grievous!

“An ancient worthy said, ‘Elder monks are the emblems of the monastery.’ In the Chan monasteries of the present age, among every hundred monastics not even one is an accomplished elder. When the aged are not admitted, it becomes all the clearer that longevity is of no benefit and that it would be better to die young.

“I therefore earnestly hope that monastics in the monasteries of the present age will follow the Buddha’s words, perpetuate the patriarchal lineage, and care for and console the elderly and sick. According to whether the monastery’s permanent property is abundant or scarce, they should provide for them appropriately. Do not allow ignorant people to wield arbitrary power, destroy the rules of the teaching, and thereby incur the karmic retribution of dying young in a future life. I most earnestly hope that all monastics will examine this matter with even greater care.”

146.—Chan Master Juefan inscribed the following at the gate of Lingyuan Monastery:

“At first, Lingyuan had no wish to emerge into the world to propagate the Way; his resolve was as firm as a sturdy embankment. At that time, Zhang Wujin^[120], while serving under imperial commission as an official in Jiangxi, frequently visited the monastery to invite him to enter the world and respond to the needs of the age, but he would not consent.

“After some time, he suddenly changed his mind and said, ‘The Chan monasteries are in decline. Although many people propagate the Dharma, most use pretexts to evade responsibility and enjoy a life of ease. If I do not quickly lend my support, they will collapse in an instant.’ Therefore, he began expounding the Dharma at Taiping Monastery in Huaishang.

“At that time, I, Juefan, traveled eastward and came to the gate of that monastery. I saw that the monastic community had already been restored to order and that the tradition of the school was flourishing. I thought that even the prosperity of Baizhang’s time could not have surpassed it.

“Fifteen years later, I again saw that plaque in Fengyuan’s abbot’s quarters. After reading it and setting it aside, I was suddenly startled, as though beholding Lingyuan’s very bearing and spiritual stature. Moreover, Shangu copied this plaque in very large regular-script characters and added these encouraging words: ‘Alas! If those throughout the realm who practice the giving of the Dharma were all to follow Lingyuan’s words in presiding over monasteries, why should we fear that the Way of the patriarchs would not flourish?’

“The records state, ‘It is the person who can propagate the Way; it is not the Way that propagates the person.’ Lingyuan put this principle into practice.”

The Shimen Collection.

147.—In the “Discourse on Flattery” by Master Ben of Guiyun, it is recorded:^[121] “In our dynasty, Duke Zheng Bi of Fu^[122] inquired into the Way under Chan Master Yong of Touzi.^[123] Their correspondence, written in verses and encomia, comprised fourteen sheets and was engraved on stone steles on both sides of the corridor of Hongfu Monastery in Taizhou. From these, one may clearly see the solemn brilliance with which the elders presided over the Dharma, and recognize the profound faith in the Way held by princes and nobles.

The Duke of Zheng was an important minister of the realm, yet even in old age he still knew to incline toward and seek the Way in this manner; Master Yong, therefore, must have possessed insight surpassing that of ordinary people. The Duke himself said that it was precisely through Master Yong’s admonitions and instructions that realization arose in him. Among scholar-officials who deeply believed in the Buddha’s Way, there were those who forgot both age and worldly rank, aroused a powerful spirit of diligence, and sought only to attain thorough realization before they would rest.

Thus, Vice Minister Yang Danian^[124] and Imperial Son-in-law Li Hewen^[125] had the opportunity to meet such venerable elders as Guanghui Lian,^[126] Shimen Tong, and Ciming. Exchanges occasioned by the stimulation and mutual testing of Chan encounters^[127] are still recorded everywhere throughout Chan writings. Yang Wuwei studied Chan under Baiyun Duan, while Zhang Wujin studied under Master Yue of Doushuai.^[128] By knocking at the gate and sounding the clappers,^[129] they were both led to thorough realization and reached the fundamental source.

Nor were these the only such cases. In more recent times, Vice Minister Zhang Wugou,^[130] Vice Councillor Li Hanlao,^[131] and Academician Lü Juren^[132] all inquired into the Way under the Elder Miaoxi. Whether ascending the Dharma hall or entering the abbot’s chamber,^[133] they were all regarded as companions in the Way who had transcended the world.

Their actions of approval and disapproval, compliance and opposition, were forceful as lightning flashes and thunderclaps. Unrestrained by worldly taboos, they made those who witnessed them draw back in reverent fear, unable to fathom their bounds. Yet these worthy gentlemen sought one another solely to arrive together at unoccupied stillness, settle their minds in meditative serenity, and bring forth the portion of true mind inherently present within themselves.

“Those of later generations have failed to emulate the standards and models of the virtuous ancients, and instead devote themselves to ingratiation and flattery in hopes of advancing their careers and attaining prominence. Whenever someone is elevated to the rank of Elder by holding the office of abbot, he commonly inscribes his name upon letters and calling cards, styling himself a ‘monk of the disciple’s household.’ He serves former benefactors as his ‘patronal household,’ then takes the property of the resident Sangha to curry favor with them and present them offerings. He becomes a laughingstock to the discerning, yet remains complacent and knows no shame.

“Alas! The shramanas and sons of the Shakya clan who follow our Way possess only a flask and a bowl, drifting like moving clouds and flying birds. They do not fear the hardship of hunger and cold and cherish no attachment to children, silk, or precious jade.

How, then, could they wish to bend their backs, contort themselves, creep timidly, and tremble with fear, thereby bringing such base and humiliating conduct upon themselves? The so-called ‘patronal household’—a household of profound favor—is merely something privately instituted by a single individual, without any basis. Yet because one reckless mediocrity first introduced this practice, a hundred other reckless mediocrities followed in chorus, imitating him and competing to render service to such households.

Truly, this is a mean and petty affair.

“Nothing is more harmful to the decline of moral instruction than flatterers. Indeed, the influence of treachery and deceit is such that even an upright and honorable person, once infiltrated by it, will inevitably sink into unrighteousness and lose his virtue beyond remedy. How lamentable!

Monks who destroy the Dharma, shrouded by demonic influences, speak wildly and falsely with smug self-satisfaction. They assume the outward appearance of learned men, claim venerable elders of the Chan monasteries as their teachers and lineage, and call eminent persons encountered along the road members of their own school. They display reverence without waiting to be invited, thereby opening the first breach through which the true Dharma is ruined.

They allow a white-robed layperson to sit arrogantly upon the seat while they themselves kneel and bow upon the ground, distorting the Buddha’s prohibitions and bringing the deepest disgrace upon the tradition. The decline of our Way has thereby reached its extreme.

“Alas! Heaven registers and spirits record these offenses, for which ten thousand deaths would be deserved; how could they ever be redeemed? Do they not all arise from the offenses of flatterers?

Chan Master Mingjiao Song’s Treatise on the Origin of the Teaching records: ‘In ancient times, eminent monks would not consent to perform the obeisance of a subject even when granted an audience with the Son of Heaven. When imperial edicts were drafted concerning them, they were called “teachers of the nation” and “teachers of the king.” When the emperor’s carriage reached his gate, Sengyuan^[134] of Zhongshan remained seated upon his couch and did not go out to welcome him.

When the Son of Heaven came to Xunyang and issued an edict summoning Huiyuan^[135] of Huxi, Huiyuan likewise refused to leave the mountain.’ At that time, people were treated in this manner and virtue was honored in this way; therefore, the Way of the sages flourished.

“In later generations, those who aspire to be eminent monks, when associating with dukes, ministers, and high officials, are not even treated with the courtesy accorded to lesser scholars. When their background and conduct are examined, they do not even equal the self-possession of ordinary people. How could they possibly possess Sengyuan’s bearing when he received the Son of Heaven? How could they possibly possess Huiyuan’s ease and freedom? In such circumstances, how could we hope for our Way to flourish or for our practice to advance and attain fruition? For this reason, too, I cannot keep from shedding tears.

“In the dingchou year of the Chunxi era, after relinquishing my duties at Xian’en Monastery, I lodged in a small village at Xishan in Pingtian. Because of what my eyes have seen and my ears have heard in recent days, I have observed that most affairs are steeped in falsity and deceit, causing the customs of old to decay and disappear. My words are insufficient to weigh their gravity, yet I have hastily written them here as an admonition to myself!”

Flourishing Affairs of the Chan Monasteries.

148.—The Venerable Yuanji Cen^[136] wrote this colophon: “The age of the Buddha has grown distant; the orthodox lineage has become faint, and the exemplary conduct of the tradition has faded to the utmost degree. The elders have withered away, while those of later generations have not even heard their names. The established standards of the Chan monasteries are now close to total collapse.

Even if someone should arise to support and uphold them, he instead becomes a servant.^[137] Now, upon reading the ‘Discourse on Flattery’ by Chan Master Ben of Mount Shushan, one finds its words far-reaching and its meaning broad. It is truly profound, earnest, and lucid, and may well serve as excellent medicine for curing a grave illness. Yet ordinary, reckless people of deficient and benighted understanding, submerged in the realm of perversity and flattery, will inevitably regard the finest ghee as poison.”

149.—In a letter replying to Yu Caimao’s request for a loan, Venerable Dongshan Kong^[138] wrote: “Previously, I was honored by the great kindness you showed in visiting me. After a period of separation, I again received your gracious letter, which made me feel deeply ashamed. By nature, I am one who rests content with his lot in the mountain forests, remote from worldly life; Caimao seems already to know this clearly.

Although I now occupy the position of Elder in the abbot’s quarters, I remain none other than Preceptor Kong of former days. Whether the permanent property of the monastery is plentiful or scarce, every matter is entrusted to the administrators. I never even look at the accounts of receipts, expenditures, income, or outlay.

I do not accumulate robes and bowls; I do not use the monastery’s permanent property; I do not accept invitations outside; I seek no favors from external patrons. I simply dwell according to conditions and never make plans for tomorrow. Since Caimao has invoked the Dharma friendship of our former acquaintance, let us together forget both ‘things’ and ‘self’ and share the joy of the Way.

“Now, from your letter, I see that you are relying on me to borrow a little money. I do not know whether the money you wish to borrow is money belonging to the monastery or to Preceptor Kong. If it is to come from this Kong, Kong has nothing. If it is to come from the monastery, that would be misappropriating the monastery’s property for private use. Once the monastery’s property is misappropriated for private use, one commits the offense of theft. How could a good spiritual friend steal and use the monastery’s property? You intend to enter the Imperial City to seek a good position, so you should not do such things in a monastery.

“You are a native of Min, and all that you have seen and known is what you have seen and known of the Elders of Min. When one of those Elders becomes abbot of a monastery, he steals the monastery’s permanent property and makes it his own, using it either to form connections with eminent persons, to provide for laypeople, or to entertain his acquaintances, without considering that such wealth belongs to the permanently resident Sangha of the ten directions at the communal monastery.

Among those who in this present life bear fur and horns to repay former debts, many are precisely such people. The Buddha explained this clearly; it is truly terrifying! In recent years, monasteries and viharas have fallen into ruin and the ranks of the Sangha have become sparse, all because of the faults of such people.

I therefore beg you not to place me among their number.

“If you truly understand this and believe my words, then even if another monastery promises to lend you money, you should decline and not accept it. Otherwise, what may happen on your journey to the capital cannot be foreseen. Though these words may grate upon your ears, I do not know what you will think of them. The weather is cold; please take care of your precious person during the long journey.”

Recorded Sayings.

150.—Venerable Zheweng Yan^[139] said: “This letter is truly a petition for absolution to be presented before Old Yama in his court. As for practitioners of the Way everywhere today, I do not know what they will think of it. If they can resolutely uphold what is said in this letter, then one day they will surely possess great strength.” Zheweng often used the matter related in this letter to admonish people.

Can Yinshan also said: “As for the money and grain belonging permanently to the monastery, apart from providing for the assembly, if anyone takes them for private use, it is like consuming the poison of the zhen bird. If the abbot or those who oversee the receipt and disbursement of the monastery’s property harbor even the slightest greed and embezzle any of it, the skin and flesh all over their bodies will inevitably break out in putrid sores.

This is clearly recorded in the Vinaya.” There is also the well-attested case of an ancient master^[140] who took money to the storekeeper to purchase ginger for preparing medicine.

“People today sit grandly in the abbot’s quarters. Not only do they seize what belongs in the bowls of the assembly to indulge their own bellies and mouths, but they also use it for their personal retinues and frivolously comply with human partialities. Worse still, they embezzle the monastery’s permanent property to seek out and purchase rare and precious objects, thereby cultivating personal connections in hopes of being transferred to a great monastery. As for such people, I fear that even Iron-Faced Old Yama could never finish calculating all their offenses.”

Niêm Nhai Mạn Lục.

Precious Admonitions of the Chan Monastery.

Volume Two.

End.

Notes:

^[1] The “Memorial on Dispatching the Troops.” Zhandang attained awakening upon hearing the sentence, “The palace and the government offices together form a single body,” from Zhuge Liang’s “Memorial on Dispatching the Troops.”

^[2] Direct. “Direct” means the straight path.

^[3] Expedient. An expedient is a shortcut, an irregular path provisionally established when needed and then relinquished afterward.

^[4] Zhaozhou. This refers to Chan Master Congshen of the Guanyin Monastery in Zhaozhou, a Dharma heir of Chan Master Nanquan Puyuan. He presented this koan, which is Case 45 in the Blue Cliff Record and is also found in the Record of Zhaozhou.

^[5] This sentence is quoted from the inscription on the stele at Gian Thê Toutuo Monastery.

^[6] This sentence means that the Way is declining during the age of the Final Dharma.

^[7] This passage says that bhikkhus in the age of the Final Dharma do not measure up to the virtue of the ancients, and admonishes them to choose good friends with whom to associate.

^[8] The Semblance and final ages: the age of the Semblance Dharma and the age of the Final Dharma.

^[9] Fuyan Ya. Chan Master Fuyan Liangya, a Dharma heir of Dongshan Shouchu, of the eighth generation of the Qingyuan lineage.

^[10] Daning Kuan. Chan Master Daning Kuandao, a Dharma heir of Chan Master Shishuang Chu, of the eleventh generation of the Nanyue lineage.

^[11] Jiangshan Yuan. Chan Master Canyuan Juehai, a Dharma heir of Shishuang.

^[12] Cuiyan Zhen. Chan Master Cuiyan Kezhen.

^[13] Mahasattva. One who possesses the three kinds of greatness or is capable of undertaking the work of a Buddha.

^[14] Dragons and elephants. The dragon is the king of aquatic creatures, and the elephant is the king of land animals; the expression is a metaphor for a person of extraordinary ability.

^[15] This passage means that the transcendence of a patch-robed monk is not something ordinary people can fathom.

^[16] Zixin, namely Chan Master Wuxin, a Dharma heir of Chan Master Huanglong Zuxin, of the thirteenth generation of the Nanyue lineage.

^[17] This passage means that the ancients’ love of learning arose sincerely from the depths of their hearts.

^[18] Foyan. This refers to Chan Master Qingyuan of Longmen Monastery in Shuzhou.

^[19] The general meaning of this sentence is that one who receives and guides the assembly must appropriately employ both urgency and leniency so as not to lose the Middle Way.

^[20] Changling Zhuo. Chan Master Changling Shouzhuo, a Dharma heir of Chan Master Lingyuan Qing and abbot of Tianning Monastery in the Eastern Capital, of the fourteenth generation of the Nanyue lineage.

^[21] Fifteen cities. The state of Zhao possessed the precious Heshi jade disk. King Zhaoxiang of Qin wished to exchange fifteen adjoining cities for this precious jade.

Zhao therefore sent its envoy Xiangru to carry the jade disk into Qin. Xiangru perceived that the King of Qin only desired the jade disk and had no intention of ceding the cities in exchange. Xiangru therefore pretended and said, “The jade disk has a flaw; please allow your servant to inspect it again.” The king handed the jade disk to Xiangru.

Xiangru immediately took it, stood leaning against a pillar, and, with anger surging to the heavens, said, “I have heard that even commoners in their dealings with one another cannot bear to deceive each other; how much less should one who bears the name of ruler of a great state do so! If Your Majesty presses me, my head and this jade disk will both be shattered against this pillar.” Fearing that the jade disk would be broken, the king immediately ordered someone to lead Xiangru away from the pillar, and the jade disk was returned to the state of Zhao.

^[22] Shending. Chan Master Shending Hongdan, a native of Tanzhou, was a Dharma heir of Chan Master Shoushan Nian, of the ninth generation of the Nanyue lineage. He served as abbot of Shending Monastery and brought great prosperity to the Chan school; his disciples were all more outstanding than those of other lineages. For this reason, Ciming let his hair grow long without cutting it, wore tattered robes, and went to Shending to inquire into the Way. Shending said: “I have heard that in the land of Fenyang there is a Lion of Xihe; is that so?” Through recollecting this, Ciming attained realization, and his name later became renowned throughout the four quarters.

^[23] Linji. Chan Master Linji Yixuan, the founding patriarch of the Linji school, was a Dharma heir of Huangbo Xiyun.

^[24] This passage means that birth and death are the great matter, and one who cultivates the Way must remain watchful over the mind in ordinary times.

^[25] This sentence means that the three realms afford no peace and are like a burning house. This passage is quoted from the memorial that Grand Tutor Gu Yi of Liang submitted to Emperor Ming of Han in the sixth year. It contains the sentence: “A hare lies beneath a stack of firewood, yet sleeps upon it; because the fire has not yet reached it, the hare considers itself safe.”

^[26] The saying, “The dog has no Buddha-nature.” The Record of Zhaozhou states: “A monk asked Zhaozhou: ‘Does a dog have Buddha-nature or not?’ The master replied: ‘No.’ The monk asked again: ‘From all the Buddhas above down to every sentient being below, all possess Buddha-nature. Why, then, does a dog not have Buddha-nature?’ The master replied: ‘Because it has karmic consciousness, it therefore has such a nature.’”

^[27] This entire passage is quoted from the remonstrance addressed to the ruler of Wu in the Biography of Mei Sheng in the Book of Han.

^[28] Venerable Gu. Chan Master Lingfeng Huigu was a Dharma heir of Chan Master Lingyuan Qing, of the fourteenth generation of the Nanyue lineage.

^[29] This sentence means that good and evil, calamity and blessing, are all brought upon oneself. Laozi said: “Calamity is that upon which blessing rests; blessing is that within which calamity lurks. Who can know where they ultimately end?”

^[30] Master Yichuan. Here, “master” does not mean one born before or after others, but one awakened first who awakens those who awaken later. Yichuan’s family name was Cheng, his personal name was Hao, and his courtesy name was Zhengshu. He was a native of Henan and was known to the world as Master Yichuan.

^[31] The general meaning of this passage concerns the essential point of abandoning delusion to seek the true—that is, relinquishing delusion and returning to truth, seeking to reach the state in which the mind neither arises nor ceases.

^[32] Juefan. This refers to Chan Master Hongde, whose courtesy name was Juefan. He resided at Qingyuan Monastery in Ruizhou and was a Dharma heir of Chan Master Zhenjing Wen, of the fourteenth generation of the Nanyue lineage. He was broadly learned and widely informed, possessed unobstructed talent, and was the author of the works Records from the Groves and Biographies of Sangha Treasures.

^[33] The sage. Here, “the sage” refers to Laozi. According to the Records of the Grand Historian, Confucius went to the state of Zhou and met Laozi. Laozi said: “I have heard that the wealthy and honored see people off with riches, while the benevolent see them off with words. Although I am not wealthy or honored, I have presumptuously borne the designation of a benevolent man, so today I shall see you off with these words: ‘The intelligent and discerning scholars of the present age draw near to death because they are fond of criticizing others. Those whose eloquence and learning are lofty and expansive often endanger themselves because they are fond of exposing the faults of others. Should those who serve as ministers and subordinates not be cautious?’”

^[34] Juefan was the one who refuted the theory of “the ancient stupa inscription,” exposing the errors of Shenxiu, and who also refuted the errors concerning the Second Patriarch. Thus, Lingyuan described Juefan as one fond of exposing the faults of others.

^[35] During the reign of Emperor Dezong of the Tang dynasty, in the Zhengyuan era, Lu Zhi, Vice Minister of War, remonstrated with the emperor, saying: “An enlightened ruler cannot fully discern a person’s true disposition merely through words, nor can he select Presented Scholars according to personal inclination. If advancement and dismissal follow feelings of affection and aversion, and union and separation are decided according to agreement or disagreement, this is like discarding the carpenter’s ink-line when cutting curves and straight lines, or discarding scales and weighing things by lifting them in one’s hand. Though this may be called refined and meticulous, how can errors be avoided?”

^[36] A marvelous jewel of exquisite excellence. King Hui of Wei told the King of Qi: “I possess a very small jewel that can illuminate everything before and behind throughout the space occupied by twelve chariots.”

^[37] Studying the Book of Changes. Although the sage possessed knowledge from birth, he never claimed that he was free from error. Though this was an expression of humility, the principles of the Way are indeed inexhaustible. By studying the Book of Changes, one understands the principles governing auspiciousness and misfortune, decline and growth, and the Way of advance and retreat, survival and extinction. Therefore, the sage devoted many years to thoroughly investigating the meaning of the scripture, so that in actual practice he might avoid committing errors.

^[38] The sutras. In Sanskrit, they are called sutra; in Chinese, this is translated as “scriptures that accord.” This means that they accord with principle and suit the capacities of beings: the Dharma taught by the Buddha conforms both to truth and to the capacities of sentient beings.

^[39] All classes of beings. This collectively refers to those high and low, great and small, intelligent and dull-witted, without omitting a single person.

^[40] According to the chapter “The Way of Heaven” in the Zhuangzi: Long ago, Duke Huan of Qi was reading a book in the hall above, while Wheelwright Bian was hewing a wheel in the hall below. Bian put down his ax and asked: “May your servant venture to ask Your Majesty what book you are reading?” The ruler replied: “The words of the sages.” Bian asked: “Where are the sages?” The ruler replied: “The sages are already dead.” Bian said: “Then what Your Majesty is reading is merely the dregs and refuse of the sages.” The ruler became furious and said: “I am reading a book, and you are only a wheelwright.

How dare you intrude with your opinions? If you can explain yourself, I shall spare you; if you cannot, I shall have you beheaded.” Bian replied: “Let us examine this through the work your servant performs. When I hew a wheel too slowly, it becomes smooth but is not firm; when I hew it too quickly, the tool resists and will not enter.

To hew neither too slowly nor too quickly is something apprehended in the mind and expressed through the hands. My mouth cannot teach it to my son, nor can my son receive this wondrous skill from me. Thus, though your servant is already seventy years old, I remain an aged wheelwright.

Many wheelwrights of ancient times died because they were unable to transmit their craft to others. Therefore, what Your Majesty is reading is merely the dregs and refuse of the sages.” After hearing this, Duke Huan of Qi was greatly delighted.

^[41] The nag and the steed Ji. A nag is an inferior horse; Ji is a fine and excellent steed.

^[42] The general meaning of this passage concerns the essential principles for an abbot.

^[43] The general meaning of this passage explains that a true practitioner must adapt to favorable and adverse circumstances in order to employ skillful means in teaching and transforming beings.

^[44] The two winds. This translates the term “two winds,” namely, the wind of decline and the wind of gain. According to the chapter “Buddha-Land” in the Vimalakirti Sutra: “Gain, decline, disparagement, praise, commendation, ridicule, suffering, and pleasure are the eight winds. They cannot make the Tathagata waver, just as the four winds cannot move Mount Sumeru.”

^[45] The wind of decline. The wind of deterioration and loss.

^[46] The wind of gain. The wind of fame and gain.

^[47] Venerable Langya. This refers to Chan Master Huijue Guangzhao of Mount Langya, a Dharma heir of Chan Master Fenyang Zhao. He was a native of Xuzhou and belonged to the tenth generation of the Nanyue lineage.

^[48] Fan Xiwen. His family name was Fan, his personal name was Zhongyan, his courtesy name was Xiwen, and his posthumous title was Duke Wenzheng. A native of Yanan, he served as Assistant Administrator of State Affairs during the reign of Emperor Renzong of the Song dynasty.

^[49] Venerable De. This refers to Chan Master Ruande of Qinshan, a native of Nongzhou and a Dharma heir of Chan Master Shengsheng of Huanglong Lingyuan.

^[50] Ruiguang. Ruiguang Monastery was located within the city of Suzhou. Because many extraordinary signs occurred at this monastery, it was named Ruiguang, “Auspicious Light.” 1—The bell would ring of itself, though no one struck it. 2—The jeweled stupa emitted brilliant rays of light. 3—Green bamboo stalks intertwined. 4—A white tortoise knew how to listen to the Dharma.

^[51] Su-Xiu. Xiu refers to Jiaxing Prefecture, which belonged to Suzhou.

^[52] Birds are animals, yet if they see a fierce expression on a person’s face, they immediately spread their wings and fly away. They then circle about, observing until they find a place without guns, arrows, or bows, and only then do they alight. If people know how to act in accordance with circumstances, it is likewise.

^[53] The general meaning of this passage is that the study of the Way must emphasize practice and the vow to liberate sentient beings.

^[54] The general meaning of this passage is to show how humble words should be used to praise and extol exemplary masters of other schools.

^[55] Kening. Chan Master Kaifu Daoning, a native of Tanzhou.

^[56] Pure sincerity and profound virtue. To be wholly refined and unmixed is called pure; to be genuine and without deceit is called sincere.

^[57] This passage means that one must nurture the Dharma embryo. Even after awakening to the Way, one must still seclude oneself in the mountains and forests to further cultivate the power of samadhi.

^[58] This sentence is quoted from the Analects.

^[59] The virtue of one’s nature is complete, and principle is fully realized, without any selfish desires arising from human passions.

^[60] Censor Yu. His courtesy name was Jingchen. He was a native of Qiantang in Hangzhou. In the fifth year of Yuanyou, he was summoned to serve as an Investigating Censor (according to the Biographies in the History of the Song).

^[61] He. Here, “he” refers to Registrar Wen.

^[62] Forget what lies beyond the words. This means that one should forget the traces of language in order to attain realization for oneself.

^[63] Canon Custodian Long. This was Chan Master Huqiu Shaolong, a Dharma successor of Chan Master Yuanwu and a fifteenth-generation master of the Nanyue lineage.

^[64] This sentence is quoted from the Book of Documents.

^[65] Fozhi. Chan Master Fozhi Duanyu of King Ashoka Monastery in Mingzhou, a Dharma successor of Chan Master Yuanwu Keqin.

^[66] Yuan Boda. This was Chan Master Jingyuan, abbot of Huguo Monastery, a Dharma successor of Chan Master Yuanwu and a thirteenth-generation master of the Nanyue lineage.

^[67] The general meaning of this passage is to instruct patch-robed monks that their conduct must remain consistent from beginning to end, the same afterward as it was before.

^[68] Huangnie Sheng. This was Chan Master Weisheng of Mount Huangnie in Ruizhou, a Dharma successor of Chan Master Huanglong Nan and a twelfth-generation master of the Nanyue lineage.

^[69] This passage means that the ancient worthies engaged with the world only because it was unavoidable, yet the work of an abbot was also a matter of great necessity.

^[70] Head Seat Bing. Chan Master Zhibing of Nanhua Monastery in Shaozhou, a Dharma successor of Chan Master Fojian Qin and a fifteenth-generation master of the Nanyue lineage.

^[71] Examine the person. This means that one must clearly ascertain a person’s character and circumstances before inviting him to assume the office of abbot.

^[72] Sikong. Mount Sikong is in Shuzhou, approximately 160 li northwest of Taihu County. It is the place where the robe and bowl were transmitted by the Third Patriarch.

^[73] Zun Fodeng. Chan Master Fodeng Shouzun, a Dharma successor of Chan Master Fojian Qin and a fifteenth-generation master of the Nanyue lineage.

^[74] The inscription on the stone stele at Nanhua Monastery. During the autumn of the first year of the Shaosheng era, Su Zizhan of the Hanlin Academy passed through Nanhua Monastery and composed an inscription that was engraved upon the monastery’s stone stele.

^[75] Venerable Wu. This was perhaps Chan Master Gao’an Shanwu.

^[76] A garment of woven fur. This kind of garment was woven from two types of rodent fur. It was warm when worn in winter and cool when worn in summer.

^[77] Attendant Ning. Chan Master Chanzhu Duning, a Dharma successor of Chan Master Baiyun Duan.

^[78] The general meaning of this passage is to clarify that the ancients endured severe hardship while seeking the Way, and were revered after attaining it.

^[79] Xiu Zizhi. This was Zuxiu, whose courtesy name was Zizhi, a monk from Shu.

^[80] Longya Cai. Chan Master Zhicai of Longya Monastery, a Dharma successor of Chan Master Fojian Qin and a fifteenth-generation master of the Nanyue lineage.

^[81] Zhenmu. Chan Master Zhenmu Zhengxian, a Dharma successor of Chan Master Foyan Yuan.

^[82] Worthy of Offerings. According to Translated Names and Meanings, “arhat” is translated as “Worthy of Offerings.”

^[83] Daguan Ying. Chan Master Jinshan Tanying, a Dharma successor of Chan Master Shimen Tong.

^[84] This passage concerns the application of rules. Rules were established solely for the purpose of restraining human passions.

^[85] Baizhang’s Pure Rules. Chan Master Baizhang was the first to undertake the reorganization of the rules governing the monastic community, revising all matters pertaining to Chan monks and monastery compounds. He therefore compiled the work Baizhang’s Pure Rules to establish regulations for the Chan school.

^[86] The general meaning of this passage is that people know only how to reproach the faults of others, while failing to look back upon their own faults.

^[87] Gao’an. Chan Master Gao’an Shanwu, a Dharma successor of Chan Master Foyan and a fifteenth-generation master of the Nanyue lineage.

^[88] A fine autumn hair. This translates the term qiuhao. Hao means a long, pointed hair. Because animals grow a new coat each autumn, it is called an “autumn hair.” Zhuangzi says: “In autumn, animals commonly grow exceedingly fine hairs.”

^[89] Jun. In ancient times, thirty jin constituted one jun.

^[90] Minor convocation. A minor convocation is contrasted with a great convocation. Ascending the Dharma hall to expound the great Dharma is called a great convocation; giving an occasional Dharma instruction is called a minor convocation.

^[91] Disciple. This translates the term guata, “hanging up one’s bowl-and-robe bag,” meaning to follow a teacher, practice Chan, and enter the Way.

^[92] The general meaning of this passage is: “The mind of benevolence, righteousness, the Way, and virtue is equally and fully present in sages and ordinary beings without difference; they differ only in whether or not they have realized it.”

^[93] Cheng Kumu. Chan Master Kumu Facheng, a Dharma successor of Chan Master Furong Daokai and a twelfth-generation master of the Qingyuan lineage.

^[94] Luxury. This translates the term qingfei. Qing means light, referring to wearing a light lambskin garment; fei means fat, referring to riding a well-fed horse. The expression denotes luxury.

^[95] Discerning distinctions. Distinguishing differences in spiritual capacities.

^[96] Entrustment. The entrustment of the robe, bowl, and mind-seal.

^[97] Decay. This translates the term lingchi. Lingchi was a punishment in which the flesh was sliced away piece by piece; here it means decay.

^[98] Chan Master Kan of King Ashoka Monastery. Chan Master Wushi Jiekan, a Dharma successor of Chan Master Lingchang Zhuo. The Chan Master was firm and resolute; wherever he joined the assembly, his conduct accorded with the ancient standards. His contemporaries therefore called him “Iron-Faced Kan.”

^[99] Chan Master Wei of Yangshan Monastery. Chan Master Xingwei was a Dharma heir of Chan Master Huanglong Nan. The Chan Master was upright and resolute by nature and conducted affairs strictly according to established rules.

Whenever he assigned someone a task, no one dared disobey his command. On one occasion, he placed twelve men under the charge of the rector, and they were to appear in the abbot’s quarters the following day. When the appointed time for assembly arrived, the roll call revealed that one man was absent.

Chan Master Wei asked, “Who is that person?” The attendant replied, “It is Yongtai of Suizhou.” The head monk said, “Tai has gone sightseeing in the mountains and has not yet returned. Please appoint another monk to fill his place and complete the number!” Chan Master Wei’s expression suddenly darkened with displeasure. Just then, someone said, “Yongtai is still here in the monastery; the head monk has hidden him somewhere.” Chan Master Wei assumed a stern expression and ordered that Yongtai be found without fail.

Only then did Yongtai explain the truth himself: because he was clumsy and weak, he feared that he would ruin the task entrusted to him, so he had hidden himself; the head monk truly knew nothing about it. Chan Master Wei immediately ordered the bell rung to assemble the community and said, “To obscure one’s mind and deceive the community is something that others would not dare to do. All the more so, the office of head monk is the position of one who shares the teaching seat and transmits the Dharma.

It is an office conferred by the ancestral master—how could one bring about its ruin oneself?” Thereupon, both men were punished by expulsion from the monastery, and for this reason the entire community acknowledged the justice of the decision. Tai later succeeded to the Dharma at Mount Huangbo. The head monk succeeded Chan Master Huanglong in the Dharma at Mount Guishan.

According to the Biographies of the Sangha Treasure.

^[100] Also fond of sleeping at midday. This translates the expression suxing. Suxing means rising early.

^[101] Impetus. The point of accord between the mind that teaches and the one being taught.

^[102] Master Qie’an. Chan Master Qie’an Shouren, a Dharma heir of Chan Master Wuju Xing.

Anecdotes. Matters recorded during moments of leisure and ease.

^[103] The Longevity House. A house for caring for the elderly and the sick. In former times, every Chan monastery established a “Hall of Peace and Joy” reserved for elderly monks and a “Hall of Longevity” reserved for sick monks.

^[104] Foyin. Chan Master Liaoyuan Foyin of Mount Yunju, a Dharma heir of Chan Master Kaitian Jian.

^[105] A place for rest and recuperation. This translates the term yanxiu.

^[106] The age of following the heart. The age of seventy, namely, the age at which whatever one wishes to do follows the desires of one’s own heart without transgressing rules or propriety. The Analects records: “At fifteen, I set my heart upon learning; at thirty, I stood firm; at forty, I was free from doubts; at fifty, I understood the decree of Heaven; at sixty, my ear was attuned; at seventy, I followed my heart’s desires without transgressing the bounds of propriety.”

^[107] The Chang Geng star. The morning star. In the east is the Kai Ming star, called the Metal Star; in the west is the Chang Geng star, called the Water Star. When the Metal Star is in the west, the sun rises; when the Water Star is in the east, the sun sets.

^[108] The dawn moon. The moon that rises around the twenty-seventh or twenty-eighth day of the month; as soon as it rises, the sky is already bright, meaning that its light is not very great.

^[109] Gui and Zhang jade tablets. A piece of jade cut flat is called a Gui; when split in two, one half is called a Zhang.

^[110] The Semblance and Final Ages. The Age of the Semblance Dharma and the concluding age of the Dharma, also called the Final Age of the Dharma.

^[111] Transport Commissioner Li. Li Shixing, courtesy name Tianjun, passed the metropolitan examination and served as Commissioner of Transport in Hebei.

^[112] Shitou. Chan Master Shitou Xiqian, a Dharma heir of Chan Master Qingyuan Xingsi.

^[113] The general meaning of this passage is that practitioners journeying on pilgrimage must at all times preserve right mindfulness and not allow careless thoughts to intrude.

^[114] Fayan. While Chan Master Fayan Wenyi was journeying on pilgrimage, he was caught in the rain and stopped to rest at Dizang Monastery on Mount Shi. There he happened to meet an elder monk known as Chan Master Shen. Through an exchange of a few words concerning the Way, Fayan attained great awakening.

^[115] Mingjiao. When Chan Master Qi Mingjiao Song went to pay respects to Shending, Ding was seated in the Chan hall. Song unfolded his sitting cloth and respectfully bowed.

Ding pointed to two small jars in the Chan hall and said, “You have arrived at precisely the right time; this year the monastery has begun to have bean paste to eat.” The next morning, while gruel was being served, Song saw a lay attendant take a square basket without permission and place what was inside it into the monks’ bowls. Song looked around. Some chewed a little; others left it there and did not eat.

Song did not eat it but put the object into his sleeve. After going downstairs, he broke it open and examined it; it was a kind of cake made from dried rice. Song then asked a senior elder and learned that this monastery never cooked morning gruel.

Whenever a patron invited the Sangha to a meal, the monks were dispatched in turn. Any leftovers were brought back, dried, and stored in the storeroom. On days when no one invited them to a meal, that food was taken out and divided equally for them to eat.

This exemplified their willingness to share hardship together.

^[116] Approval. The essential point of Chan practice lies in genuine realization and genuine awakening. Therefore, only one who has truly realized awakening receives the master’s approval, that is, confirmation.

^[117] First rank. This translates the word jia. Jia means first or foremost.

^[118] Zhaoti. Zhaoti is a transliteration from Sanskrit. In Chinese it is rendered “the Sangha of the four directions,” or called the “Zhaoti Sangha.” It is also called the property of the permanently abiding Sangha of the ten directions.

^[119] The Teacher Who Tames and Guides. This refers to Buddha Shakyamuni, the founding teacher of Buddhism.

^[120] Zhang Wujin. Chancellor Zhang Shangying, courtesy name Tianjue and sobriquet Wujin, passed the examination at the age of nineteen and later came to have profound faith in the Buddhadharma. In the sixth year of Yuanyou during the reign of Emperor Zhezong of the Song dynasty, he served as Transport Commissioner in Jiangxi. He later attained the Dharma under Chan Master Doushuai Yue.

^[121] Guiyun Ben. Chan Master Ruban of Guiyun Monastery on Mount Shushan in Hangzhou, a Dharma heir of Chan Master Lingyin Huiyuan, belonged to the sixteenth generation of the Nanyue lineage.

^[122] Duke Zheng, Fu. Chancellor Fu Bi, courtesy name Yanguo, was enfeoffed as Duke of the State of Zheng during the reign of Emperor Renzong of the Song dynasty. His posthumous title was Duke Wenzhongding. He attained the Dharma under Chan Master Touzi Yong.

^[123] Touzi Yong. Chan Master Touzi Wuzheng Ziyong, a Dharma heir of Chan Master Huilin Zongben, belonged to the twelfth generation of the Qingyuan lineage.

^[124] Yang Danian. Yang Yi of the Song dynasty, courtesy name Danian, was a native of Jianzhou. His posthumous title was Duke Wenzheng. He served as an official in the Hanlin Academy and attained the Dharma under Chan Master Guanghui Yuanlian; afterward, he inquired into the Way with Chan Master Ciming.

^[125] Li Hewen. Imperial Son-in-Law Commandant Li Zunxu, known as Layman Hewen, attained the Dharma under Chan Master Guyin Yuntong.

^[126] Guanghui Lian. Chan Master Guanghui Yuanlian, a Dharma heir of Shoushan Nian, belonged to the ninth generation of the Nanyue lineage.

^[127] Challenging and responding. Blocking and stirring up, questioning and answering—these are all dynamic devices within the Chan school through which one awakens and enters realization.

^[128] Doushuai Yue. Chan Master Congyue of Doushuai Monastery, a Dharma heir of Zhenjing Wen, belonged to the thirteenth generation of the Nanyue lineage.

^[129] Knocking at the gate and striking the rhythm. This translates the expression kouguan jijie, meaning to prompt Chan practitioners to pass through perilous and difficult barriers so that the true impetus may be revealed.

^[130] Zhang Wugou. Vice Minister Zhang Jiucheng, courtesy name Zishao and known as Layman Wugou, attained the Way under Chan Master Miaoxi Gao.

^[131] Li Hanlao. Administrative Councillor Li Bing, courtesy name Hanlao, attained the Dharma under Chan Master Miaoxi.

^[132] Lü Juren. His surname was Lü, his personal name Benzhong, and his courtesy name Juren. He inquired into the Way with Chan Master Miaoxi Gao and rose in official rank to the Hanlin Academy.

^[133] Ascending the Dharma hall and entering the abbot’s chamber: places where those engaged in study and practice request instruction from the teacher, inquire into the Way, and resolve the doubts that remain in their minds.

^[134] Sengyuan. Around the eighth month of the first year of the Jianyuan era during the reign of Emperor Gao of the Southern Qi, the emperor journeyed to Mount Zhong and, taking the opportunity, wished to meet the eminent monk Sengyuan. When the imperial carriage arrived at the monastery, Sengyuan excused himself on account of old age and illness and was therefore unable to go out to receive the emperor; instead, he remained seated upright upon his couch and conversed with him.

^[135] Huiyuan. Chan Master Huiyuan of Huxi Monastery on Mount Donglin first established the White Lotus Society on this mountain to practice the Pure Land Dharma gate. He gathered more than one thousand worthy Confucian scholars and Buddhist monks, who devoted themselves to seeking rebirth in the Pure Land. During the reign of Emperor An of the Eastern Jin, when the imperial carriage reached Xunyang, an edict summoned Huiyuan to descend from the mountain. Huiyuan declined on account of old age and illness. The emperor therefore ordered the prefect of Jiujiang to deliver the necessary provisions each year for his support. He dwelt on this mountain for thirty years without ever leaving it; whenever he escorted a guest, he would go no farther than Huxi Bridge.

^[136] Yuanji Cen. Chan Master Yuanji Yancen of Yinjing Monastery in Taiping Prefecture was a Dharma heir of Chan Master Yunju Faru and belonged to the sixteenth generation of the Nanyue lineage.

^[137] Servant. This is translated from the expression “wang man zi,” a local colloquial term meaning a servant.

^[138] Dongshan Kong. Xuefeng Dongshan Huikong was a Dharma heir of Chan Master Letan Shanqing and belonged to the fourteenth generation of the Nanyue lineage.

^[139] Zheweng Yan. Chan Master Ruyan bore the sobriquet Zheweng; the origins of his Dharma lineage are not known in detail.

^[140] An ancient master. This refers to Chan Master Dongshan Zibao, a Dharma heir of Chan Master Wuzu Jie and a member of the ninth generation of the Qingyuan lineage. The Chan master was exceedingly strict and conscientious. While residing with Wuzu, he once served as storehouse keeper. On one occasion, when Chan Master Jie was ill, he sent an attendant to the storehouse to obtain ginger for preparing medicine. Chan Master Bao immediately rebuked the attendant. The attendant reported the matter to Chan Master Jie, whereupon Jie had to provide money to purchase it; only then would Bao give the attendant the ginger. Thereafter, Bao became known as “Mai Shengjiang Han” (“the fellow who sold fresh ginger”).