130As Subul Sunim implies, Huangbo is quoting a line from a quatrain in the Diamond Sūtra: “Those who look for me in my physical form/ or seek me in the sound of my voice,/ such people practice a deviant path./ They will never be able to see the Tathāgata.” Jingang bore boluomi jing 金剛般若波羅蜜經, Taishō 235:8.752a17–18.
131As Subul Sunim notes, the first two lines appear in Śākyamuni Buddha’s transmission verse to Mahākāśyapa, but replacing “mind-dharma” with “no dharma”; see Jingde Record of Transmitting the Lamplight, Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.205c2. The latter two lines appear, with variations in the first line, in the transmission verses of the fourth and sixth Indian patriarchs; see 208b6.
132The last two lines of Huineng’s famous verse posted in response to that of Shenxiu (606?–706), his rival to the patriarchal succession; see Platform Sūtra, Taishō 2008:48.349a8; Yampolsky, Platform Sutra, 132. Subul Sunim explains the significance of this verse in his commentary to part I, chap. 15, and in the following chap. 9. This same passage is also quoted below in part II, chap. 29.
133The story is related in the Platform Sūtra; for this “lion’s roar,” see Liuzu tan jing 六祖壇經, Taishō 2008:48.349a19 (何期自性本自清淨); cf. McRae, Platform Sutra, 23.
134This story of Nanyue Huairang’s南越懷讓 (677–744) training and enlightenment under the Sixth Patriarch appears at Platform Sūtra, Liuzu tan jing 六祖壇經, Taishō 2008:48.357b; cf. McRae, Platform Sutra, 67.
135This passage is often used in Korea to introduce the “what is it?” (imwotko) hwadu; see note 4 above. In Mazu’s discourse records, the line appears as “it is neither mind nor buddha”; see Mazu’s Recorded Sayings, Mazu yulu 馬祖語錄, Xuzangjing 1321:694a23 et passim. The full phrase “It is not mind, it is not buddha, it is not a thing” appears frequently in Seon materials from the Song dynasty onward; e.g., Recorded Sayings of Yuanwu, Yuanwu yulu 圓悟語錄, Taishō 1997:47.716b04–5; Recorded Sayings of Dahui, Dahui yulu 大慧語錄, Taishō 1998:47.812b19. In the Gateless Checkpoint, the full phrase is instead attributed to Mazu’s disciple Nanquan Puyuan; see Wumen guan 無門關, Taishō 2005:48.296b12–13.
136Ths story about Yunmen’s response to the Buddha’s birth is quoted from the Blue Cliff Record, Biyan lu 碧巖錄, Taishō 2003:48.156c16–17. For one of many possible sources on the Buddha’s declaration upon his birth (a declaration made by all the buddhas), see Dīrghāgama, Chang ahan jing 長阿含經, Taishō 1:1.4c1–2; and for a specific reference to Śākyamuni’s birth, see Xuanzang’s Tang-dynasty travelogue, the Da-Tang xiyu ji 大唐西域記, Taishō 2087:51902a22–28.
137As Subul Sunim notes in his commentary, this well-known passage is quoted from the Awakening of Faith in Mahāyāna; see Dasheng qixin lun 大乘起信論, Taishō 1666:32.577b2. The passage also appears widely in indigenous Chinese sources, such as the apocryphal Divining the Effects of Good and Evil Actions Sūtra, Zhancha shan’e yebao jing 占察善惡業報經, Taishō 839:17.907b29–907c1. The passage exactly as given here, citing an anonymous sūtra, is quoted in the Platform Sūtra, Liuzu tan jing 六祖壇經, Taishō 2008:48.362a5. This same passage is quoted later in part II, chap. 16.
138Subul Sunim is alluding here to a famous line from the Heart Sūtra’s analysis of the twelvefold chain of dependent origination (pratītyasamutpāda), Bore boluomiduo xin jing 般若波羅蜜多心經, Taishō 251:8.848c12.
139“Distorted views (viparyāsa) and dream-like conceptions” (diandao mengxiang / jeondo mongsang 顚倒夢想), alluding to a famous line from the Heart Sūtra; Bore boluomiduo xin jing 般若波羅蜜多心經, Taishō 251:8.848c15.
140Adapted from the Diamond Sūtra; Jingang bore boluomi jing 金剛般若波羅蜜經, Taishō 235:8.749c17–18; Taishō 236:8.760a15–24.
141Subul Sunim slightly paraphrases the Song edition of the Platform Sūtra, Liuzu tan jing 六祖壇經, Taishō 2008:48.349a19–21, compiled in 1290 by Deyi 德異 (1231–1308); cf. McRae, Platform Sutra, 34. This passage does not appear in the Dunhuang edition of the Platform Sūtra translated by Yampolsky.
142From a verse attributed to the Eighth Patriarch of Seon, Buddhanandi 佛陀難提; see Jingde Record of Transmitting the Lamplight, Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.208c16.
143This précis of the cardinal doctrine of the Flower Garland (Huayan/Hwaeom 華嚴) school is ubiquitous in Chinese and Korean commentarial literature; see, as but one of many examples, Wonhyo’s 元曉 (1158–1210) Doctrinal Essentials of the Mahāparinirvāṇa Sūtra, Yeolban chongyo 涅槃宗要, Taishō 1769:38.244c28–29. The exact line, however, does not appear in the Flower Garland Sūtra itself.
144A common metaphor in the Āgama and Nikāya literature to suggest that, just as all seawater has the taste of salt, all the Buddha’s teachings have a single taste, the taste of liberation.
145Diamond Sūtra, Jingang bore boluomi jing 金剛般若波羅蜜經, Taishō 235:8.750b14. This same passage is also discussed below in part II, chap. 37.
146Platform Sūtra, Liuzu tan jing 六祖壇經, Taishō 2008:48.346c7.
147Huangbo quotes here, without attribution, a statement from the Sixth Patriarch Huineng; see Platform Sūtra, Liuzu tan jing 六祖壇經, Taishō 2008:48.360a13–14; McRae, Platform Sutra, 81.
148This metaphor of pulverizing the world into tiny motes of dust is taken from the Diamond Sūtra; see Jingang bore boluomi jing 金剛般若波羅蜜經, Taishō 235:8.752b6–7.
149This line appears frequently in the literature; see, as but one of many examples, the Sanlun exegete Jizang’s 吉藏 (549–623) Diamond Sūtra Commentary, Jingang bore shu 金剛般若疏, Taishō 1699:33.119a11.
150See Jingde Record of Transmitting the Lamplight, Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.216a13–14.
151This famous line from the Diamond Sūtra was quoted previously in part I, chap. 14; Jingang bore boluomi jing 金剛般若波羅蜜經, Taishō 235:8.749c22–23.
152Huangbo here is quoting a statement found in the Aṅgulimālīya Sūtra, Yangjuemoluo jing 央掘魔羅經, Taishō 120:2.539b22; and the Golden Light Sūtra, Jinguangming Zuishengwang jing 金光明最勝王經, Taishō 665:16.419a8–9.
153Vimalakīrti’s Instructions, Weimojie suoshuo jing 維摩詰所説經, Taishō 475:14.553a12; see also Annotation to Vimalakīrti’s Instructions, Zhu Weimojie jing 注維摩詰經, Taishō 1775:38.401c20–21.
154Huangbo quoted this well-known passage from the Awakening of Faith in Mahāyāna previously in part II, chap. 10. For details, see note 146 above.
155Huangbo is citing the Flower Garland Sūtra; Dafangguang fo huayan jing 大方廣佛華嚴經, Taishō 278:9.460a10–11.
156“A snowflake falling onto a red-hot brazier” (honglu yidian xue / hongno iljeom seol 紅爐一點雪), an analogy found frequently in Seon texts to refer to the suddenness with which enlightenment may be experienced; see, for example, Yuanwu’s Recorded Sayings, Yuanwu Foguo chanshi yulu 圓悟佛果禪師語録, Taishō 1997:47.749a9.
157Huangbo also cites this line from Baozhi above in part I, chap. 14, though the subject there is “the Buddha” rather than this very body. Baozhi’s line does not appear in any of his extant writings; see Iriya, Denshin hōyō, 83n and 145n.
158In Vimalakīrti’s Instructions (chap. 3), the layman Vimalakīrti feigns illness so he can receive various well-wishers and question them about the dharma; Weimojie suoshuo jing 維摩詰所説經, Taishō 475:14.539c15.
159Quoting Bodhidharma’s instruction to the Second Patriarch, Huike (外息諸緣 內心無喘); see Jingde Record of Transmitting the Lamplight, Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.219c28. The term panting appears commonly in early Chinese translations of meditative texts and is associated with distracted thought (e.g., Contemplation of Dharma Sūtra (*Dharmānupaśyanāsūtra), Faguan jing 法觀經, Taishō 611:15.241a24) or the rapid breathing that accompanies the onset of the dying process (Mayi jing 罵意經, Taishō 732:17.533b14). See discussion in Robert E. B
uswell, Jr., trans., Cultivating Original Enlightenment: Wŏnhyo’s Exposition of the Vajrasamādhi-Sūtra (Kŭmgang sammaegyŏng Non), The International Association of Wŏnhyo Studies’ Collected Works of Wŏnhyo 1 (Honolulu: University of Hawaii Press, 2007), 193 and 366n245.
160Huangbo previously cited this quotation from Master Baozhi in part I, chap. 14.
161Cf. Flower Garland Sūtra, Dafangguang fo huayan jing 大方廣佛華嚴經, Taishō 279:10.364c18 et passim.
162This story is found in the “Child’s Practice” chapter (Ying’er xing pin 嬰兒行品) of the Mahāparinirvāṇa Sūtra; Da banniepan jing 大般涅槃經, Taishō 374:12.485c11; and Taishō 375:12.729a4. The same simile is used earlier in part I, chap. 14, and part II, chap. 29.
163Vimalakīrti’s Instructions, Weimojie suoshuo jing 維摩詰所説經, Taishō 475:14.544b10.
164From the Lotus Sūtra, chapter 4, “Belief and Understanding,” where a rich man gains the trust of his long-lost impoverished son only after having him shovel manure for twenty years; see Miaofa lianhua jing 妙法蓮華經, Taishō 262:9.17a27.
165In Tiantai Zhiyi’s 天台智顗 (538–97) Sublime Meaning of the Lotus Sūtra, Miaofa lianhua jing xuanyi 妙法蓮華經玄義, Taishō 1716:33.703c10–11.
166Vimalakīrti’s Instructions, Weimojie suoshuo jing 維摩詰所説經, Taishō 475:14.544b29–c1.
167These three essentials (sanyao/samyo 三要) are (1) the “faculty of great faith” (daxin’gen/daesin-geun 大信根), (2) “great fury,” “ferocity,” or perhaps “great passionate intent” (dafenzhi/daebunji 大憤志), and (3) the “great sensation of doubt” (da yiqing / daeuijeong 大疑情). For a discussion of these three and a translation of the relevant section in Gaofeng’s Essentials of Chan, see Robert E. Buswell, Jr., “The Transformation of Doubt (Yíqíng 疑情) into a Positive Emotion in Chinese Buddhist Meditation,” in Love and Emotions in Traditional Chinese Literature, edited by Halvor Eifring (Leiden: E. J. Brill, 2004), 225–36.
168These are the widely quoted last words of Layman Pang (但願空諸所有 慎勿實諸所無), Recorded Sayings of Layman Pang, Pang jushi yulu 龐居士語錄, Xuzangjing 1336:69.134b11; Ruth Fuller Sasaki, Yoshitaka Iriya, and Dana R. Fraser, trans., A Man of Zen: The Recorded Sayings of Layman P’ang, a Ninth-Century Zen Classic (New York and Tokyo: Weatherhill, 1971), 76.
169Scholars have been unable to trace the source of this quotation. A close parallel of this line appears above in part II, chap. 3.
170From the Recorded Sayings of Layman Pang, Pang jushi yulu 龐居士語錄, Xuzangjing 1336:69.131a17; see Sasaki et al., Man of Zen, 46.
171Susimgyeol 修心訣, following the rendering in Buswell, Chinul: Selected Works, 210–11.
172This line as cited here is attributed to the Mahāparinirvāṇa Sūtra in the Mirror of the Source Record, Zongjing lu 宗鏡録, Taishō 2016:48.679c23–24. The line is slightly different in the Mahāparinirvāṇa Sūtra itself (Da banniepan jing 大般涅槃經, Taishō 374:12.547a15–16): “All the buddhas, the world-honored ones, treat concentration and wisdom equally; therefore they clearly see the buddha nature, with full clarity and without obstruction.”
173It is a common trope in Indian folklore that the haṃsa (a goose or a swan) can with its beak separate out the milk from a solution of milk and water. This analogy of the king of geese (haṃsarāja) appears, e.g., in the Sūtrālamkāraśāstra/Kalpanāmaṇḍitikā, Da zhuangyanlun jing 大莊嚴論經, Taishō 201:4.319b21 and 26. The analogy of the king of geese appears also in Seon materials: e.g., the Tiansheng Expanded Lamplight Record, Tiansheng guangdeng lu 天聖廣燈錄, Xuzangjing 1553:78.469a22–23.
174The three levels of sagacity (sanxian/samhyeon 三賢) are the initial three divisions of the fifty-two stages of the bodhisattva path — the ten abidings, ten practices, and ten dedications. The ten stages of sanctity (shisheng/sipseong 十聖) are the ten “grounds,” or bhūmi, that culminate in buddhahood. See Robert E. Buswell, Jr., and Robert M. Gimello, eds., Paths to Liberation: The Mārga and Its Transformations in Buddhist Thought, Kuroda Institute Studies in East Asian Buddhism 7 (Honolulu: University of Hawaii Press, 1992), 9.
175These wrong views (dṛṣṭi) include (1) the view of a perduring self or soul; the two extreme views of (2) eternalism and (3) annihilationism; (4) fallacious views, such as denying the efficacy of karma, rebirth, and causality; (5) attachment to speculative views; (6) attachment to the efficacy of rules and rituals. See Buswell and Lopez, Princeton Dictionary, 269–70, s.v. “dṛṣṭi.”
176Juzhi 俱胝 (ca. ninth century) was a fifth-generation successor in Mazu Daoyi’s Hongzhou lineage. For the story of “Juzhi’s one finger” (倶胝一指), see, for example, Jingde Record of Transmitting the Lamplight, Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.466a21 et passim.
177Shuopo pishuang / seolpa bisang 說破砒霜. This comparison of conceptual explanations to powdered arsenic occasionally appears in Chan texts; see, e.g., “The two words buddha dharma … are wolf poison and arsenic powder” (狼毒砒霜); Comprehensive Records of the Five Lamplights, Wudeng quanshu 五燈全書, Xuzangjing 1571:82.144c10.
178Xueshang jiashuang / seolsang gasang 雪上加霜. A phrase widely found in Seon literature and frequently used, for example, by Yunmen Wenyan; see, e.g., Yunmen’s Extensive Records, Yunmen guanglu 雲門廣録, Taishō 1988:47.553a03 et passim.
179Huangbo evokes here the seminal line from the Awakening of Faith, which posits that the origin of ignorance in the arising of conceptualization: “suddenly a thought arises; this is called ignorance” (忽然念起名爲無明); Dasheng qixin lun 大乘起信論, Taishō 1666:32.577c6–7; cf. Yoshito S. Hakeda, trans., The Awakening of Faith Attributed to Aśvaghosha (New York: Columbia University Press, 1967), 50.
180Diamond Sūtra, Jingang bore boluomi jing 金剛般若波羅蜜經. Taishō 235:8.751b27–28.
181Jingang bore boluomi jing 金剛般若波羅蜜經, Taishō 235:8.749c22–23.
182This precise passage remains untraced. The Treasure Store Treatise attributes the first part of the line to an unidentified sūtra: “A sūtra says, ‘The prior thought is ordinary, the subsequent thought is noble.’ ” See Baozang lun 寶藏論, Taishō 1857:45.148c13.
183The third statement here refers to the third of Linji’s “teaching of the three statements” which appear in the Record of Linji; Linji yulu, Taishō 1985:47.502a5–7; Sasaki, Record of Linji, 264. As we noted previously (note 93), there are a few different interpretations of Linji’s “three statements” given in the tradition, but generally, the teaching is regarded as referring to three different levels of Seon realization or three different types of Seon rhetoric that lead to those different levels. In this sense, the third statement refers to a more basic rational and explanatory type of rhetoric, which leads only to a conceptual understanding of the Buddhist teachings. See Seong-Uk Kim, “The Zen Theory of Language: Linji Yixuan’s Teaching of ‘Three Statements, Three Mysteries, and Three Essentials’ (sanju sanxuan sanyao 三句三玄三要),” Journal of the International Association of Buddhist Studies 36/37 (2013/2014): 69–90.
184This line appears in the transmission verse of Buddhanandin 佛陀難提, the eighth Indian patriarch of the Chan tradition; see Jingde Record of Transmitting the Lamplight, Jingde chuandeng lu 景徳傳燈録, Taishō 2076:51.208c23.
185These “non-Buddhist naturalists” refers to such heterodox teachers as Ajita-Keśakambala, the head of the Naturalist or Materialist (Lokāyata) school of the śramaṇa strand of Indian religion, who denied the efficacy of moral cause and effect and therefore any prospect of rebirth. See Buswell and Lopez, Princeton Dictionary, s.v. “Ajita,” “Lokāyata.”
186This simile, which derives from the Mahāparinirvāṇa Sūtra, describes an expedient way of distracting a child from crying; see note 70 above. Huangbo uses this simile previously in part I, chap. 14, and part II, chap. 16.
187 These are last two lines of Huineng’s famous verse in the Platform Sūtra; see note 132. Taish�
� 2008:48.349a8. This same passage is quoted above in part II, chap. 8.
188This line appears frequently in Mahāyāna scriptural literature. As but two of many examples, see the Mahāratnakūṭa Sūtra, Dabaoji jing 大寶積經, Taishō 310:11.0346c28; Laṅkāvatāra Sūtra, Ru Lengqie jing 入楞伽經, Taishō 671:16.528c28.Cf. also note 71 above for a similar line from the Diamond Sūtra.
189Subul Sunim seems here to be alluding to the story of Yajñadatta in the Śūraṅgama Sūtra. Yajñadatta woke up one morning thinking he had lost his head and went around like a wild man trying to locate it; of course, his head was exactly where it had always been. The simile is to our state of ignorance, wherein we have always had the enlightened nature but think we have lost it and need to find it. See Shoulengyan jing 首楞嚴經, Taishō 945:19.121b.
190As Subul Sunim notes, this passage appears in the Mahāparinirvāṇa Sūtra; Da banniepan jing 大般涅槃經, Taishō 374:12.412c24–25. Huangbo also quotes this same passage above in part I, chap. 9. The passage came to be widely quoted in Chan materials.
191This episode is quoted in Yongming Yanshou’s Mirror of the Source Record, Zongjing lu 宗鏡録, Taishō 2016:48.488a15 et passim. In his commentary, Subul Sunim notes that this account appears in the 1253 Sources of the Five Lamplights [of Chan]; for this story, see Wudeng huiyuan 五燈會元, Xuzangjing 1565:80.30b15–30c2.
192“This view that posits a buddha mind that is existent” (youjian foxin / yugyeon bulsim 有見佛心): youjian/yugyeon often refers to the mistaken view that things have a perduring existence (astidṛṣṭi), which is how Subul Sunim interprets the compound here. But the term also refers to the “visible,” or “tangible,” quality of material form (sanidarśana), so it might more appropriately mean in the context here “the buddha mind as being something visible/tangible.”
193“Doe and fawn died together”: this line is taken from a story in the Dharmapāda/Udānavarga, where a lion saw a doe suckling her newborn fawn. The lion knew that the doe would never abandon her fawn, so he attacked them, and “doe and fawn died together.” See Udānavarga, Chuyao jing 出曜經, Taishō 212:4.640b14–15.
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