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嵩乳道密 Songru Daomi (17th c.)

七十世 嵩乳道密禪師
嵩乳道密 Songru (Milk of Song) Daomi (Secret of the Path), Patriarch of the Seventieth Generation
佛祖道影白話解 Lives of the Patriarchs
虛雲老和尚編輯 Composed by the Elder Master Hsu Yun (虚云 Xuyun, 1840-1959)
宣公上人講於一九八五年七月十五日 Commentary by the Venerable Master Hua on July 15, 1985 (宣化 Xuanhua, 1918-1995)
金剛 菩提海 Vajra Bodhi Sea (VBS): A Monthly Journal of Orthodox Buddhism, No. 328.

http://www.drbachinese.org/vbs/publish/328/vbs328p011.htm

Text: The Master was born in Xizhou to the Tang family. When he was fourteen, upon the death of his grandmother, he awakened to the illusoriness of life. Thereupon he went to Huai and became a monk at Jinghui Monastery. When he was a little older, he traveled about attending lectures, but he relinquished that as well.  He went to visit Master Hanshan in Jilong. Then when he heard about Master Lai of Boshan, he went to pay respects to him. He also studied with Master Wu of Jinshu and Master Cheng of Yunmen. Later he returned to Boshan and joined the assembly in picking vegetables. Then he gazed down into the bottom of a gorge and saw white clouds flying up to the mountain peak. He felt that his body, mind, and the world were all ethereal. He spontaneously spoke a verse and presented it to Boshan. Boshan certified him and gave him instructions in a verse. He retired to the mountains in Yuzhou. Later he came out to explain the Dharma. He was the abbot at seven monasteries. The Patriarch was born in the year of Wuzi of the Wanli reign period [1588], and entered the stillness in the year of Wuxu of the Shunzhi reign period [1658], on the eleventh day of the third month. He lived to the age of seventy-one. His stupa was erected to the left of the Bodhi Society. This Dhyana Master was called Songru, as well as Daomi. He was a Patriarch of the seventieth generation of the Caodong Sect. The Master was born in Xizhou to the Tang family. Xizhou is Anwei. His lay surname was Tang. When he was fourteen, upon the death of his grandmother, he awakened to the illusoriness of life. Seeing his paternal grandmother pass away, he became aware of the transitory nature of life and death. Thereupon he went to Huai, that is to the area of Jianghuai, and became a monk at Jinghui Monastery. When he was a little older, he traveled about attending lectures on the Sutras, but he relinquished that as well. He felt that what he heard in the Sutra lectures was Dharma, but that the Way was to be found in actual practice. Having understood the Sutra lectures, he was like someone who had crossed the river and no longer needed the raft; he put all of that aside. He went to visit Master Hanshan, that is, the place where Great Master Hanshan was the Abbot, in Jilong. Then when he heard about Master Lai of Boshan, he went to pay respects to him. So he went there to take a look, and to pay respect to the Venerable Boshan. He also studied with Master Wu of Jinshu and Master Cheng of Yunmen. Later he returned to Boshan and joined the assembly in picking vegetables. He mingled with the common people and picked vegetables along with them on the mountain. Then he gazed down into the bottom of a gorge and saw white clouds flying up to the mountain peak. He saw water as well as clouds in the gorge, and the white clouds appeared to be flying up to the summit. At that time, he felt that his body, mind, and the world were all ethereal, that there was nothing at all. He spontaneously spoke a verse and presented it to Boshan. Without even thinking, he could open his mouth and speak a complete verse. So he showed his verse to the Venerable Boshan. The Venerable Boshan certified him and gave him instructions in a verse. Boshan also presented a verse to him. He retired to the mountains in Yuzhou. Where is Yuzhou? It's in Jiangsu. He went into the mountains to cultivate and didn't come out again. Later he came out to explain the Dharma. He lectured on the Sutras and spoke Dharma to people. He was the abbot at seven monasteries. The Patriarch, Dhyana Master Daomi, was born in the year of Wuzi of the Wanli reign period [1588], and entered the stillness in the year of Wuxu of the Shunzhi reign period [1658], on the eleventh day of the third month. He lived to the age of seventy-one. His stupa was erected to the left of the Bodhi Society.?? A verse in praise says: Our master was born and raised West of the Huai. Picking vegetables, gazing at clouds, he solved the riddle of the nostrils. We troubled ones who come after are filled with endless remorse. Behold the Venerable One:  a model for a thousand generations. A verse in praise says: Our master, Dhyana Master Daomi, was born and raised West of the Huai River. Picking vegetables, gazing at clouds, he solved the riddle of the nostrils. He no longer had any doubt about whether his nostrils pointed upward or downward. He cast that meditation topic aside. Because he was like that, we troubled ones who come after, the students of later generations, are filled with endless remorse. Why? We say, “Dhyana Master Daomi got enlightened when he gazed at the clouds. We look at clouds, too. Why haven't we become enlightened?” We are filled with regret. Behold the Venerable One, the Dhyana Master Daomi: He is a model for a thousand generations. Another verse says: As a youth he realized the brevity of life. He studied under Hanshan and drew near the Dharma King. Setting aside lectures and devoting himself to the practice of Chan, he diligently “brushed away the dust.” Through faithful observance of the rules,  he beheld of hall of wonder. As he was picking vegetables with everyone,  he gazed at the clouds and fog. With independent understanding, he was no longer indecisive. From that point on, he had no self and  transcended the material plane. Serving as abbot at seven monasteries,  he brought about great auspiciousness. Another verse says: As a youth he realized the brevity of life. With the death of his grandmother, he realized how impermanent life is. He studied under Hanshan and drew near the Dharma King. Setting aside the Dharma door of giving Sutra lectures and speaking Dharma, and devoting himself to the practice of Chan, he diligently “brushed away the dust.” After he heard the Dharma, he was determined to put it into practice as he understood it, so he very diligently worked at wiping away his own defilements. Through faithful observance of the rules, he beheld of hall of wonder. Because he did things very properly, he obtained the mysterious wonder of the Chan practice. As he was picking vegetables with everyone, he gazed at the clouds and fog. / With independent understanding, he was no longer indecisive. He became enlightened right then and there, on his own. He was no longer hesitant and unsure of whether he should advance or retreat. From that point on, he had no self and transcended the material plane. He had no concept of self or others. There was no body or mind internally, and no world outside. He had gone beyond the phenomenal realm. Serving as abbot at seven monasteries, he brought about great auspiciousness.