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運庵普巖 Yunan Puyan (1156–1226)

(Rōmaji:) Un'an Fugan

运庵普岩 布袋和尚 立轴 设色绢本
Budai by Yunan Puyan

Yunan Puyan's Dharma Lineage
[...]

菩提達磨 Bodhidharma, Putidamo (Bodaidaruma ?-532/5)
大祖慧可 Dazu Huike (Taiso Eka 487-593)
鑑智僧璨 Jianzhi Sengcan (Kanchi Sōsan ?-606)
大毉道信 Dayi Daoxin (Daii Dōshin 580-651)
大滿弘忍 Daman Hongren (Daiman Kōnin 601-674)
大鑑慧能 Dajian Huineng (Daikan Enō 638-713)
南嶽懷讓 Nanyue Huairang (Nangaku Ejō 677-744)
馬祖道一 Mazu Daoyi (Baso Dōitsu 709-788)
百丈懷海 Baizhang Huaihai (Hyakujō Ekai 750-814)
黃蘗希運 Huangbo Xiyun (Ōbaku Kiun ?-850)
臨濟義玄 Linji Yixuan (Rinzai Gigen ?-866)
興化存獎 Xinghua Cunjiang (Kōke Zonshō 830-888)
南院慧顒 Nanyuan Huiyong (Nan'in Egyō ?-952)
風穴延沼 Fengxue Yanzhao (Fuketsu Enshō 896-973)
首山省念 Shoushan Shengnian (Shuzan Shōnen 926-993)
汾陽善昭 Fenyang Shanzhao (Fun'yo Zenshō 947-1024)
石霜/慈明 楚圓 Shishuang/Ciming Chuyuan (Sekisō/Jimei Soen 986-1039)
楊岐方會 Yangqi Fanghui (Yōgi Hōe 992-1049)
白雲守端 Baiyun Shouduan (Hakuun Shutan 1025-1072)
五祖法演 Wuzu Fayan (Goso Hōen 1024-1104)
圜悟克勤 Yuanwu Keqin (Engo Kokugon 1063-1135)
虎丘紹隆 Huqiu Shaolong (Kukyū Jōryū 1077-1136)
應庵曇華 Yingan Tanhua (Ōan Donge 1103-1163)
密庵咸傑 Mian Xianjie (Mittan Kanketsu 1118-1186)
松源崇岳 Songyuan Chongyue (Shōgen Sūgaku 1132-1202)
運庵普巖 Yunan Puyan (Un'an Fugan 1156–1226) 

Preceptor Puyan Duan’an of Mt. Dasheng Instructs the Sangha
The Chan Whip Anthology
Translated by Jeffrey L. Broughton with Elise Yoko Watanabe
New York : Oxford University Press, 2014. pp.118–119.

The ten-thousand dharmas return to the one—to where does the one return?281
Do not do [“dead”] cross-legged sitting where you fail to keep your eye
on the cue, where you maintain a “solitary stillness.” And do not do
cross-legged sitting where you are minding282 the cue but have no [sensation
of] indecision-and-apprehension. If you have torpor and distraction, no
need to give a thought to thrusting them away. Quickly lift the cue to full
awareness, shake off [the defilements283 of] body and mind—and be ferociously
tenacious. If things are still not as they should be, get down on the
ground and do walking practice; and, when you become aware that torpor
and distraction have departed, get up on the sitting cushion again. [If you
practice in this tenacious manner,] suddenly, [where before the cue was] not
raised [without your effort, now it] is raised of its own accord; [where before
the] indecision-and-apprehension [did] not [arise without your effort, now]
indecision-and-apprehension [arises] of its own accord. When walking, you
won’t know you are walking; when sitting, you won’t know you are sitting.
There will be only the probing of the sensation [of indecision-and-apprehension]—
solitary and distant, clear and bright.284 This is called “the locus of cutting off
the defilements.” It is also called “the locus of the loss of self.” But even this is
not yet the ultimate [status].285 Apply the whip once more and keep your eye

281. See n. 17. This may be Yun’an Puyan 運庵普巖 (1156–1226), who succeeded to the dharma
of Songyuan Chongyue 松源崇岳. For a short biographical entry and a list of sources, see
Zengaku, 2.1062b. The excerpt in this section remains untraced.
282. Again note the use of the classical Buddhist term nian 念 = smṛti in the context of Chan
huatou practice.
283. K, 141: “shake off the kleśas of body and mind” [身心の煩惱を抖摟].
284. S, II.22b cites Zhenzhou Linji Huizhao chanshi yulu 鎮州臨濟慧照禪師語錄: “It’s none
other than you, a solitary brightness clearly standing right in front of me, devoid of even a
single describable attribute—it’s none other than this that has the ability to speak dharma
and listen to it. If you see in that way, right away you are no different from the buddhas who
are our patriarchs” [是爾目前歷歷底。勿一箇形段孤明。是這箇解説法聼法。若如是見得
便與祖佛不別。] (T1985.47.497b28-c1).
285. S, II.22b inserts: “is not yet the ultimate status” [未爲究竟極位]. Cites the Dasheng qixin
lun 大乘起信論 (T32.1666.576b23-26).

on [the cue]: To where does the one return? When you arrive here, your pulling
of the cue into full awareness no [longer involves any sort of] sequential steps.
There is only the [oneness of the] sensation of indecision-and-apprehension.286
[With everything else] forgotten, [there is only] lifting it up [i.e., lifting up the
sensation of indecision-and-apprehension]. [This is tantamount to] arrival at
the exhaustion of the mind of retraining the light backward, and is called
“the forgetting of dharmas.” For the first time you will arrive at the locus of
no-mind. Isn’t this the ultimate [status]? [No—it is not—and so] an ancient
said, “You must not think that no-mind is the Way. Even no-mind is separated
off by one more barrier checkpoint.”287 Suddenly encountering a sound
or a form—the strike of two stones hitting each other—you will give out a
tremendous laugh. Transformation-of-the-basis288 has come! It is well said that
the Huaizhou ox eats grain, but the Yizhou horse’s belly gets full.289

286. S, II.23a inserts: “There is only the oneness of the sensation of
indecision-and-apprehension” [惟有打成一庁疑情].
287. This is the first of the ten poems (“mystery discussions”) in the early Song master
Tong’an Changcha’s 同安常察 Shi xuantan 十玄談. Each discussion consists of a
seven-syllable verse, the first entitled “mind seal” (xinyin 心印). Jingde chuandeng lu 景德傳
燈錄 (T2076.51.455a27-b2).
288. Zhuanshen 轉身 = āśraya-parivṛtti. Yuanwu Foguo chanshi yulu 圓悟佛果禪師語
錄: “At your arrival here you will necessarily have a transformation-of-the-basis. For the
first time you will attain the great freedom” [到這裏亦須有轉身一路。始能得大自在。]
(T1997.47.761c5-6). See Ratnagotravibhāgaśāstra (Jiujing yisheng baoxing lun 究竟一乘寶性
論; T1611.31.827a1-6).
289. Biyanlu 碧巖錄 (T48.2003.219b19).