On the thirteenth day of the second month in the sixth year of the Shunzhi reign (1649), Master Longchi escorted the Teacher to the monastery. On the fifteenth day, he gathered the local patrons and ascended the hall to entrust the Teacher with the responsibility of succeeding as abbot. After returning, the patrons requested the Teacher to ascend the seat.
A monk asked: "When the serene and auspicious energy manifests like the udumbara flower, and misty rain and spring light renew all realms—what is the realm of Ruan Hermitage?" The Teacher said: "Green shade on all sides drapes over the wild shore."
The monk pressed: "What about the person within the realm?" The Teacher said: "Eyes fixed on a solitary peak, standing on one foot."
The monk pressed further: "What about the intention within the person?" The Teacher said: "Yet meeting a true friend."
The monk continued: "These three phrases have been shown by the Teacher—what about the one phrase without selfish intention?" The Teacher said: "A heart full of a different tune."
The monk said: "The udumbara flower blooms auspiciously for a thousand years; a single leaf spreads fragrance through eternal spring." The Teacher said: "Who can match such freedom?"
The monk said: "When there is spirit, add spirit; where there is no elegance, still be elegant." The Teacher said: "Only a true adept can do so."
Another monk asked: "In the past, the World-Honored One turned the Dharma-wheel of the Four Noble Truths in the Deer Park. Today, the Teacher ascends the seat—what Dharma-essence is being turned?" The Teacher raised his staff and said: "Do you understand?"
The monk replied: "Thus, the assembly receives grace. This student bows in reverence." The Teacher said: "Mind your step."
The monk shouted, and the Teacher struck him.
Another monk asked: "At Vulture Peak, the flower was held up and a smile was shared—face to face, it was presented. Today, the whisk is raised and eyebrows lifted—heart to heart, they correspond. Tell me, how is the phrase 'past and present are not different' shown to people?" The Teacher said: "Not even a needle can enter."
The monk said: "If so, then the very substance already transcends the age of emptiness, supporting heaven and earth without obstruction." The Teacher said: "You are still one standing below the steps."
The Teacher then said: "Today is the first day of the fourth month—birdsong and the sound of wind arise together. If you are a sharp-witted monk, you certainly won’t seek here. And what is it you seek? Haven’t you heard Chan Master Xiangyan say: 'With one strike, forgetting all that is known, no longer relying on cultivation; movement and expression reveal the ancient path, not falling into silent machinery.'"
He gave a shout and said: "Yet again, seeking dignity beyond sound and form. Investigate!"
On the day of the summer retreat, the lay patrons invited the Master to ascend the Dharma seat. The Master pointed to the Dharma seat and said, "Humans and gods are gathered here; foxes and rabbits have gone into hiding. Even if Śākyamuni or Maitreya were here, they would have to step back three paces." He gave a shout, then ascended the seat. After offering incense and praying for the emperor, he took up another stick of incense and said, "This stick of incense: the spiritual mountain's entrustment is not forgotten; the land of China relies on its steadfast support. I offer it for the protecting officials, laymen, and laywomen, that together they may perfect the wisdom of prajñā, and forever deepen their roots of faith." He then took up another stick of incense and said, "This stick of incense: at Taibai's room I personally suffered a poisonous blow; at Bianshan Hall I finally turned over on the ground. For twenty years I pushed through the grass to seek the wind; in the end, I drank water and choked. Today, before the assembly of humans and gods, I burn it in the incense burner, offering it to the Venerable Wanru Wei, presently residing at Yumen Hall on Longchi Mountain in Yixing County, Changzhou Prefecture, in repayment for the kindness of the Dharma milk." He adjusted his robe and took his seat. The Weino struck the wooden block and said, "The assembly of dragons and elephants in the Dharma gathering, behold the supreme meaning!"
A monk asked, "A single white staff appears in the bright sun; a wooden horse rides sideways across the ocean floor. What is the Linji school?" The Master said, "Kill the Buddha, kill the patriarchs." The monk pressed, "The five positions of sovereign and minister are all intact; within this, all phenomena are exhausted. What is the Caodong school?" The Master said, "A son inherits his father's work." The monk pressed, "The moon rises from the sea gate, clouds exhale white; beneath Phoenix Bridge, the water flows east. What is the Yunmen school?" The Master said, "The sound of the spring flows out with a vast, long tongue." The monk pressed, "Not yet descended from Tuṣita into the imperial palace, the great earth, mountains, and rivers are in the palm of the hand. What is the Guiyang school?" The Master said, "The bright sun in the empty sky." The monk pressed, "In the wild country, through poverty and prosperity, cold magpies chatter; from the sandalwood forest, a fragrant breeze penetrates. What is the Fayan school?" The Master said, "All phenomena are unobstructed." The monk pressed, "The tenets of the five schools have been pointed out by the Master; what about the matter here at Nanhu?" The Master struck him and said, "You try to speak!" The monk shouted. The Master struck him. The monk bowed and withdrew.
A laywoman asked, "Apart from the three mysteries and three essentials, what is the Buddha?" The Master said, "Are you a man or a woman?" The laywoman hesitated. The Master struck her and said, "You've forgotten!" She pressed, "What is the Dharma?" The Master said, "Thus have you heard." She pressed, "What is the Saṅgha?" The Master said, "Make your bow." She pressed, "What are the Three Jewels: Buddha, Dharma, and Saṅgha?" The Master said, "Putting on clothes, eating meals." She pressed, "Apart from putting on clothes and eating meals, please, Master, speak." The Master struck her and said, "Have you even bitten a single grain of rice?" The laywoman bowed. The Master said, "The jewels of Buddha, Dharma, and Saṅgha are gathered manifest before you. Apart from mind, apart from consciousness, the pure essence is perfectly bright. If so, when thoughts arise and conditions produce, in a flash you are deludedly bound by the myriad things. So then, is there anyone here who can grasp it before words? If not, I'll go add legs to a snake." He gave a shout, then said, "Master Linji addressed the assembly, saying, 'On this lump of red flesh there is a True Person of No Rank, constantly going in and out through your face gates. Those who have not yet witnessed it, look!' At that time, a monk came forward and asked, 'What is the True Person of No Rank?' Linji got down from his seat, grabbed him, and said, 'Speak! Speak!' The monk hesitated. Linji pushed him away and said, 'What kind of dried shit stick is this True Person of No Rank?' Then he returned to his abbot's quarters." The Master said, "When Linji spoke like this, it was truly like gouging a sore on healthy flesh. If someone asked Nanhu, 'What is the True Person of No Rank?' I would just say to him, 'What kind of dried shit stick is this True Person of No Rank?' Now tell me, is this the same as the ancients, or different? Those with clear eyes, try to analyze it."
He again had the wooden block struck and said, "Behold the Dharma of the Dharma King; the Dharma of the Dharma King is thus." He descended from the seat.
On the winter solstice, during the assembly, a question was raised: "Now that we've reached the minor new year festival, the whole world feels fresh and renewed. Yet the green mountains remain their original color, unchanged from before. So, what is meant by 'the person of old'?"
The master flicked his whisk once and asked, "Do you understand?"
The monk replied, "Only when the sun rises do we know the world has dawned; water flows through the courtyard."
The master said, "What about the one right in front of you?"
The monk responded, "The master bears witness."
The master asked, "Witness to what?"
As the monk prepared to speak further, the master let out a mighty shout. Then, raising his whisk, he addressed the assembly: "Do you all understand? If you wish to grasp the meaning of Buddha-nature, observe the conditions of time. When the time arrives, the truth reveals itself. Now, what kind of time is this? The yang energy begins to rise, all things grow. How many in this world cling to old ways? Only old master Zhaozhou does not follow the turning of the twelve hours."
With that, he threw down his whisk, gave a shout, and stepped down from the seat.
The Master ascended the hall. A question was asked: "In a snow-covered hut, plum blossoms blaze bright and clear. Though eyes may fail to see, a monk cannot be deceived. Yet for whom is the melody of South Lake played?" The Master said: "Forests and rubble speak in all directions, yet common minds find it hard to trust." The questioner continued: "But what of the myriad sounds that the heart cannot hear?" The Master said: "Enough."
Another question: "The teachings of the Three Baskets cannot contain it; a single clear chime echoes boundlessly. Upon the high seat of the Dharma, what is to be done?" The Master said: "The north wind blows fierce and cold." The questioner pressed: "What then is the direct and immediate guiding phrase?" The Master said: "You will not bow your head." The questioner asked further: "For the sake of this present moment, what then?" The Master said: "Do not trouble with many things."
Then the Master said: "When Bodhidharma came from the West, he pointed directly to the mind, to see one's nature and become a Buddha. The Second Patriarch cut off his arm seeking the mind, yet found nothing to grasp. Master Ma said: 'This very mind is Buddha.' These three old worthies taught in this way, like driving a nail into wood. Yet even so, those who cling to words lose the meaning, and those who stagnate in phrases become confused."
Suddenly, he raised his staff and struck it once, saying: "Ah, ha ha! The cypress tree in the courtyard, Bodhi Svaha."
On the eighth day of the twelfth month, the First Patriarch ascended the hall to deliver a Dharma talk. He lifted his staff, struck it once on the ground, and said: "Do all of you know? Today is the day when the old man from the Snowy Mountain, upon seeing the morning star, awakened to the Way and attained perfect enlightenment. It is said that all sentient beings inherently possess the wisdom and virtuous marks of the Tathāgata, yet due to deluded thoughts and attachments, they fail to realize it. How is this old man any different from speaking dreams with open eyes? Among the assembly, tell me: before Śākyamuni saw the morning star, did he already possess the eye of wisdom or not?"
He struck his staff on the ground again and said: "Fortunately, Patriarch Bodhidharma opened his eye of wisdom right on the tip of this staff, illuminating and penetrating the entire world. It is also said that all of you present inherently possess the wisdom and virtuous marks of the Tathāgata, yet because you cling to the mind waiting for awakening, you fail to realize it. Whether you realize it or not, let that be for now. Among the assembly, do you understand the intention of the Patriarch's coming from the West? Listen to this verse:
In the past, he saw the morning star; Today, I see the great snow. The light of star and snow intermingles, Illuminating the whole universe completely. The intention of the Patriarch's coming from the West Has long been revealed in these words."
Then he descended from the seat.(On this day, during the Dharma talk, it suddenly began to snow heavily.)
On the first day of spring, the eminent meditation masters from various mountains requested the Master to ascend the hall.
A question was asked: "Smoke veils the dragon tower, the jade chime floats; Half the cliff's lingering snow catches the eye of spring. Plums hold tender buds, composing fresh verses; When winter ends and spring returns, all plants sprout anew. What is the phrase for 'winter ends and spring returns'?"
The Master said: "Willow eyes stretch wide, gazing upon heaven and earth; The voice of spring cries through the heart of enduring cold."
The questioner continued: "If so, then ten thousand trees receive grace, plums burst white; Wind rises from the temple eaves, emerald bamboo appears."
The Master said: "A fellow drifting with the scenery."
The questioner asked: "This student only speaks thus—how does the Master respond?"
The Master struck him and said: "This blow rightfully belongs to you."
Another question: "May I ask the Master: How can all under heaven be united as one?"
The Master said: "Universal."
The questioner continued: "Movement reveals the ancient path, not falling into silent subtlety."
The Master said: "Pressed."
Then the Master said: "Winter ends, spring arrives—all grasses and trees know the ultimate matter; Ice melts, frost thaws—fox tracks vanish, the flowing stream appears. Let heaven and earth embrace the new sun and moon; Look closely—it is still the same person of old. Virtuous ones! Do you recognize the person of old? If you recognize the person of old, then speak the words of old. When the World-Honored One preached the Lotus Sutra, a seven-jeweled stupa emerged from the earth and remained suspended in the air. Then, Śākyamuni Buddha opened the door of the seven-jeweled stupa with his right finger, producing a great sound like the unlocking of a city gate. Instantly, the entire assembly saw Prabhūtaratna Tathāgata seated on a lion throne within the stupa, his whole body intact, as if in deep meditation. They also heard him say: 'Excellent, excellent! Śākyamuni Buddha! You have eloquently preached this Lotus Sutra. I have come here to listen to this sutra.' Today, the eminent meditation masters from various mountains have neither emerged from the earth nor remain suspended in the air—yet in the snap of a finger, you have gathered here before me."
Suddenly raising his staff, he said: "Does anyone in the assembly truly understand this essence?"
He struck the ground once more and said: "The mind-seal of the patriarchs is like the mechanism of an iron ox—what need is there to speak of Śākyamuni or Prabhūtaratna? When taken up, they are all strung together on one thread. Why? Because only this one matter is true—all else is not."
With that, he descended from the seat.
The master ascended the hall. A question was asked: "After the third drumbeat, everyone gathers and comes forward. The Buddha's teachings and worldly affairs are all completed at once. Yet, as Zen Master Ni Huiwen said: 'When the walking stick is not in hand, I'll just give thirty strokes with the broom handle.' So, where exactly is the fault?"
The master struck and said: "Rewards and punishments are clear."
The questioner continued: "The rhinoceros grows horns from playing with the moon; the elephant's tusks bear patterns when startled by thunder."
The master said: "Once again, the wind blows a different tune."
A monk pushed the incense table and said: "Old man, what kind of mind are you operating with?"
The master struck and said: "You too deserve a beating."
Then the master said: "Look, it's the fourth day of the first month. Everyone's eyebrows are horizontal, noses vertical. Music and song shatter Mount Sumeru; sights and sounds overturn the wine set. The Buddha hall rides backward through the mountain gate; bird songs clearly give instructions. But what exactly are they instructing? The view of self, the view of others, the view of living beings, the view of a life span—this matter is clear, originally complete and manifest. Since it is originally complete and manifest, why then are there views of self, others, living beings, and a life span?"
He shouted once and said: "This very seeing and hearing are not seeing and hearing; truly there are no sights or sounds to present to you."
He struck his staff and descended from the seat.
The Master ascended the hall. A monk asked: "The plum blossom on the branch smiles, revealing the whole truth; on both banks, the green willows stretch gracefully. A single bird's cry leaks the spring—please, Master, point out the Patriarch's essential meaning." The Master said: "The spring breeze fills the great earth." The monk pressed: "If so, then the clear breeze taps the bamboo's melody, and the red sun adorns the tips of flowers." The Master said: "Where is there not a fine view?" The monk continued: "From now on, the waves on South Lake will calm, and all together we will sing the song of peace." The Master said: "There is still more to do."
Another asked: "Without waiting for peach blossoms to redden or willows to green, the good news has already spread throughout the imperial capital. Setting aside the myriad things returning to spring for now, please expound the matter before the kalpa." The Master said: "Mandarin ducks fly into the golden needle's eye, embroidering a pair soaring into the azure sky." The monk said: "On the hall of the Empty King, the clay ox bellows; on the jasper plate, the wooden horse neighs." The Master said: "What is the meaning of the wooden horse's neigh?" The monk shouted. The Master said: "Shout again and see." The monk replied: "No need for further probing." The Master said: "So you depart like this again."
Then the Master said: "Hearing a sound, one awakens to the Way; seeing a form, the mind becomes clear. Although Master Yunmen could drive a wedge into the ear and pick a tendon from the eye, he still did not understand the Patriarch's meaning in coming from the West. So tell me, how should one understand the Patriarch's meaning in coming from the West?" He gave a shout and descended from the seat.
The Head Monk Huoran invited the Master to ascend the hall. A monk asked, “The flute without holes from Shaolin is picked up, and with ease, its sound is known to all. So tell me, who is the one who truly understands its music?” The Master said, “Swallowing and spitting out the three thousand realms in one gulp.” The monk pressed, “The one who understands the music does not need it played repeatedly; the awakened one is startled in the dark.” The Master said, “Turning Mount Sumeru upside down, he walks as he pleases.” The monk continued, “Thus, before Mount Xiong’er, the golden phoenix dances; in the hall of Ruan Temple, the jade rooster crows.” The Master said, “Who is the one who truly understands?” The monk shouted, and the Master immediately struck him.
Then, raising his staff, the Master said, “The staff from Nanhu leaps up to the Heaven of Thirty-Three, strikes the nose of Indra, gives a blow to the carp of the Eastern Sea, and rain pours down like overturned basins.” He planted his staff firmly once more and said, “Yet it also teaches the clouds to disperse and the fog to clear, leaving the bright sun shining in the sky as before. Throughout the ten directions, whether grass or trees, monks or laypeople, men or women, old or young—all see and know completely. Therefore, to wield it alone, one must value direct seeing and personal realization; to apply it rightly or point from the side, only a true practitioner can understand. How many seek proof in words? Who can grasp the meaning beyond phrases? Only those of surpassing capacity can accomplish surpassing deeds. So tell me: what is a surpassing deed?”
After a long pause, he said, “Clouds have the momentum to leave the mountains; water makes no sound as it enters the stream.”