Lingrui Chan Master Yanhua Collection (靈瑞禪師嵒華集)

The great cause of all Buddhas—wisdom cannot fathom it, consciousness cannot grasp it. It is like drinking water: only the one who drinks knows if it is cold or warm. Even if one wished to speak of it to others, there would truly be no place to begin.

The ancient masters, responding to beings with compassion, thus established dialogues between host and guest. Yet when viewed with the true eye, these are ultimately like the traces of birds in the sky.

In the past, while spending the summer retreat at Dongting, the days were long and without pressing matters. I took up the essential dialogues of past masters, turning them over and warming them through study. At times, a spiritual resonance would arise. I then selected and raised them, composing verses and commentaries, not daring to deceive myself.

As time passed, these writings gradually filled pages. Learners requested that they be printed, but the collection still lacked a name. I then recalled that when Master Xuedou Xian resided at Cuifeng, in answering the question of the original source of all Buddhas, he spoke of "raindrops on cliff blossoms." I have taken this phrase to name the collection: *Cliff Blossoms Collection*, also to not forget its original intent.

I offer this to the wise and learned, hoping for your guidance.

Written by the mountain-dwelling practitioner Fu of Lingrui.

The master addressed the assembly. "Where the strength of spring does not reach, even a withered tree may blossom; when the moonlight does not arrive, an empty room is bright as day. This is turning things around to accord with the Way; not this is sticking to the rut and following the path. What about it?" In place [of an answer], he said: "One wall, a hundred walls in tune." He also said: "Where there is principle, there is always a place without snow." He also said: "Where there is principle, there is always a place without snow. Cold and warmth can only be known by oneself. How to judge the phrase 'the cart is not pushed sideways'?" In place [of an answer], he said: "What kind of world is this lately?" He also said: "Utterly disregarding what comes before and after." He also said: "Utterly disregarding what comes before and after. Suppose someone suddenly invites the master into a pit of fire—how would you respond?" In place [of an answer], he said: "How many can there be?" He also said: "Got it."

The master addressed the assembly: "After Sudhana left, who came to visit? The pavilion gate stood open all day, idle. How deep is the grass before the Dharma hall now?"

He answered on their behalf: "Almost burying you." Then he added: "If it doesn't bury you, what will you accomplish?"

He answered on their behalf: "One still on the steps."

Or someone might say: "Master, please step up to the platform. Would you still grant a skillful means?"

He answered on their behalf: "Why should I look down on you?" Then he added: "Those who linger at the door or window—I don't want them."

The master addressed the assembly. "The other day I said, 'Do not cling to the thresholds and doorways.' That is indeed to sit firmly in the ancestral hall. Yet why is it that you still cannot lift your feet?" He answered on their behalf: "No strength."

He continued, "After eating porridge and rice, doing nothing at all—what kind of fruit will such a person reap?" He answered for them: "There is a place to settle."

He added, "Filling the ditches and blocking the ravines." Again he said, "Filling the ditches and blocking the ravines—yet it is said that one’s body pervades everywhere, reaching all places, even the pores of Samantabhadra’s realm. Have you ever even dreamed of it?" He answered for them: "Upper, middle, lower."

He added, "Nearly wore out the straw sandals."

The master addressed the assembly. "Even if you were to write a swastika in the empty sky, it wouldn't stain it. So why does the Sunyata Deity leap about?"

He answered on their behalf: "That would just be adding another stroke." And he continued: "Just this one stroke—no one knows where it begins. If I wanted to ask it a question, could I?"

He answered on their behalf: "It seems you don't recognize the situation."

Addressing the assembly. "The Dharma is equal, with no high or low. The banner pole points to the sky, the pillar's foot treads the earth—how could this not accord with true reality?" In response: "Ah."

Also said: "Nothing arises in isolation." Sometimes he said: "Nothing arises in isolation—the owl's beak breaks the temple roof ridge. What is the reason for this?" In response: "Decay."

Or he said: "Master Yunmen has entered into the pillar. What do you suppose he is doing there?" In response: "Nodding off." And then: "Is he awake yet?"

The master addressed the assembly: "A thousand-foot silk line is cast, its intent lies in the deep pool; yet three inches from the hook, not even a frog has been encountered." He raised his staff as if holding a fishing rod and said, "Is there still a golden-scaled carp ready to brave the waves?" He answered on behalf of the assembly: "The day is growing late." Then he added, "It's coming, it's coming."

The master addressed the assembly. "Distinguishing the eyes of dragons and snakes, setting the trap for tigers—these are all the usual tools of a monk. But what about an extraordinary statement? How would you discuss it?" He answered on their behalf: "Strike!"

He then said, "What's the reason for this?" Again, "What's the reason for this? Knowing you won't cling to distinctions of inside and outside, why not be direct?" He answered on their behalf: "Too much has happened."

He then said, "Why must you?" Or someone said, "Why must you? Why not? How far apart are they?" He answered on their behalf: "Both."

He then said, "Twenty-four."

The Master addressed the assembly: "The Dharma Body, Prajna, and Liberation are three distinct aspects, yet for your sake I have thoroughly laid them bare. If anyone has understanding to ask, step forward."

He answered on their behalf: "They have not yet entered the hall." Then he added: "This matter is not to be taken lightly."

Alternatively, he said: "This matter is not to be taken lightly. The whole assembly knows to examine it carefully. Deshan would strike any monk he met, and Linji would shout at any monk he met. What principle did these two rough fellows ever accomplish?"

He answered on their behalf: "They never even asked about it." Then he added: "Some have spoken to this point."

The master addressed the assembly: “The mountain spirit holds the qilin foal, the sea god offers up the coral branch. Yet he still does not recognize what is noble and precious. Why is it that when a monk picks up a single blade of grass, he can turn it into a sixteen-foot golden body?”

He answered on their behalf: “Do not give rise to inferior thoughts.”

He then said: “If you do not give rise to inferior thoughts, have you brought the jeweled throne and precious carriage?”

He answered on their behalf: “Lest it cause astonishment.”

The master addressed the assembly: "Look up to the sky and do not see the sky; look down at the earth and do not see the earth. Does this person possess clear vision?"

He answered on their behalf: "There is still another person—why not ask him?"

He continued: "There is one who does not allow names or labels. If I wish to call him forward, what instruction should I give?"

He answered on their behalf: "It simply leaves no path to tread anywhere."

He added: "Since there is no path to tread anywhere, how could one ever arrive here?"

He answered on their behalf: "Wait until you leap, and I will explain it to you."

The master addressed the assembly. "Kaundinya does not abide by his original duty—he rides out the temple gate from the Buddha Hall." Lifting his staff, he said, "If we speak of original duty, he deserves thirty blows. Will any of you be willing to rescue him?"

A response on behalf of the assembly: "Would you allow me to offer another explanation?"

Another said: "Master, please take half the blame."

Yet another said: "Master, please take half the blame. If this monk has faults, he does not begrudge being examined and reproached. The mouth is a gateway of calamity—now tell me, upon whose share does the fault lie?"

A response on behalf of the assembly: "This unworthy one respectfully withdraws."

Another response on behalf of the assembly: He simply sticks out his tongue.

The master addressed the assembly. "Once raised, it is not spoken again. How do you understand this?" A response was offered: Simply cover the ears and leave.

He also said: "Shatter the luminous pearl of the dragon, knock out the five-colored marrow of the phoenix. The ancients expended great effort, yet picked up a clod of earth from the ground and tossed it outside the gate. Why then is it said they were careless?" A response was offered: "It could not be helped." He added: "That too." He also said: "Misfortune does not enter the door of the cautious household. Yet, when Vimalakīrti in Vaishali fell silent, he was praised by Mañjuśrī; when Subhūti sat in meditation in the cave, he was showered with flowers by the heavenly king. Tell me, is there a place to avoid? Or is there no place to avoid?" A response was offered: "The world has not been well lately." He added: "Laughable indeed."

The master addressed the assembly. "The entire universe is a gate of liberation. The one who cannot be pulled in by grasping hands is a true hero and great man—he is permitted to walk a different path. You, right now, are entirely within it—can you still leap out?"

He answered on their behalf: "Disturbing the spring breeze."

Then he said: "It's all unnecessary."

Again he said: "It's all unnecessary—do you avoid using your mouth when eating porridge or rice?"

He answered on their behalf: "Didn't think of that."

Then he said: "Your nostrils are just facing me—I know your function and understand how to shift the opportunity. The opening of the mouth is not on the tip of the tongue. Why is it that ten people, five pairs, all have their throats blocked?"

He answered on their behalf: "In one day, the head turns white."

The master addressed the assembly: "When you meet a fellow traveler and pass shoulder to shoulder, the work of study is complete. The awakened walk the same path together—the principle has no different expression. Without getting tangled in phrases of right and wrong, who can speak it?" He answered for them: "One who does not spare their eyebrows." And added: "If it weren't for me..."

Sometimes he said: "If it weren't for me..." Lifting his staff, he said: "Often burdened by this thing." He answered for them: "Almost meeting within it." And added: "If you don't meet within it, how will you meet?" He answered for them: "Now that's a bit closer." And added: "It rests."

The Master addressed the assembly: "The Dharma pervades all places. Why is it that those inside the hut do not know what lies beyond the hut?"

A disciple offered a response: "To mislead the many directions."

The Master added: "Better to close your mouth."