Reddit reviews The Record of Linji (Nanzan Library of Asian Religion and Culture)

LINJI RULES! CAODONG DROOLS!

Lump of red flesh translates 赤肉團上, which refers to either the physical heart or the physical body. The expression undoubtedly derives from the following passage in the Chanyuan zhuquanji duxu 禪源諸詮集都序 (Preface to the Anthology of essential writings on the origins of Chan), a work by the Chan and Huayan master Guifeng Zongmi:

>Regarding the word 心, in short there are four kinds. The Sanskrit word for each is diff erent and the translation of each is also diff erent. First, 紇利陀那 [the Chinese transliteration of Skr., “hṛdāya”], which is called “the fl esh-lump heart” 肉團心. Th is is the heart which is one of the fi ve organs within the body.

True man without rank translates 無 位眞人, a term coined by Linji that is one of the key expressions in his presentation of Chan. “True man” 眞人 was originally a term for the ideal, perfected adept of Taoism. Th e best-known, and perhaps earliest, appearance of the term is in the “Dazongshi” 大宗師 chapter of the Zhuangzi 莊子, where the characteristics of the classic Taoist “true man” are described in detail.

In Buddhist works from the Later Han on, the term was used to designate fully enlightened disciples of the Buddha, i.e., completed arhats. Later, “true man” 眞人 was also applied to bodhisattvas.

Face is an abbreviated form of the text’s “face-gate” 面門, an exclusively Buddhist term that originally meant “mouth.” Later the term acquired the more general meaning of “face,” with particular reference to the sense organs, a meaning that it seems to have here.

It is possible, however, that in Linji’s time the word was used for the face itself, since we find the master saying later in the text, “Don’t have the seal of sanction stamped haphazardly upon your face 面門 by any old teacher from anywhere” (see page 194).

The source of the specific phrase in our text is a passage from the long poem Xinwang ming 心王銘 (Verses on the Mind King), attributed to Fu Dashi.

The poem, having referred to the Mind King, who, for all his importance, is not evident to the senses, goes on to say:

>The salt put in water / The glue put in paint—
Certainly these are present / But we cannot see their form.
The Mind King is also thus / Abiding within the body,
Going in and out the [gate of the] face / In response to things, according to their feelings.
Freely and without hindrance / All his undertakings are accomplished

In the original translation Sasaki renders the Chinese, 乾屎橛, as “shit-wiping stick,” saying that the term literally means a “cleaning-off -dung-stick,” a smooth stick of bamboo used in place of toilet paper, with 乾 being the verb “to clean.”

However, Sasaki’s chief researcher for Tang-dynasty slang, Iriya Yoshitaka, subsequently came to believe that the correct interpretation is “stick-shaped piece of dung” (Iriya 1989, 21).

A similar usage is found in the Dahui Pujue Chanshi yulu 大慧普覺禪師語 錄 (Record of Chan Master Dahui Pujue), where the two characters 屎麼 form a noun-compound:

>“I say to [such stupid monks], ‘You’re biting on the dung-sticks of others. You’re not even good dogs!’” (t 47: 872a).

HAHA CAODONG IS DOGS!

The yk has, “[A monk asked,] ‘What is Śākya’s body?’ The master (Yunmen) said, ‘A dung-wiper!’” (t 47: 550b). In the zj 19 the passage parallel to that in the ll reads, “What kind of filthy thing is he?” 是什麼不淨之物.

Sasaki’s other collaborator, Yanagida Seizan, interprets the term to mean “useless dung stick,” explaining that 乾 does not have its usual meaning of “dry,” but is synonymous with the homophonous 閑, “useless” (Yanagida 1977, 52). Regardless of the details of the interpretation, the intention is obviously the same.

Source: https://www.amazon.com/Record-Nanzan-Library-Religion-Culture/dp/0824833198

Hmm yes, the comparison you made is between a collection of discourses from Master Huangbo and a collection of Koans and stories. I can recommend really any more discourse oriented Chan teachings ranging from Master Foyan's "Instant Zen" to the recorded sayings of Master Linji. The Recorded sayings of Master Linji also include some interactions and stories, but also some clear discourses from the Master... the same with the Recorded sayings of Master Zhaozhou, which is mostly interactions and some discourses. Another one that you might find interesting is "Ch’an Master Hui Hai- Zen Teaching of Instantaneous Awakening" or The Letters of Chan Master Dahui Pujue.... but really, reading those discourses and not doing the practice won't be very helpful... hence the 'clear discourses' are rather rare since you should penetrate it yourself directly and not have it chewed out by those old grandmothers

Also, they are without produced nature
亦無生性. See the Northern Nirvana
Sutra:


The impure dharmas, even before they
come into being, already have birth-nature
生性; hence it is through birth that they
can come into being. Th e pure dharmas are
originally without birth-nature 無生性; for
this reason their coming into being cannot
be through birth. Like fi re, which has an
original [burning-]nature and which, on
chancing to meet a cause, bursts into fl ame;
like the eye, which has a seeing nature and
because of color, light, and mind, therefore
sees; so too are sentient beings. Because
they originally possess [birth-]nature, on
chancing to meet the causal conditions
and come in contact with karma, they are
conceived when their fathers and mothers
are in harmonious union. (t 12: 490c)
For these terms as used in the Weishi 唯
識 (Consciousness-Only) school, see the
entry 三無性 in Mochizuki Bukkyō daijiten
2:1686c–1687a.


They are just empty names, and these
names are also empty. See Vimalakīrti’s
reply to Mañjuśrī’s questions regarding
his illness:

When [the Bodhisattva] attains to this
sameness, there is no other illness; there
is only the illness of emptiness, and the
illness of emptiness is also empty.” (t 14:
545a)

Th e interpretation of these lines is based
upon the Zhu Weimojie jing 注維摩詰
經, the commentary on the Vimalakīrti
Sutra said to have been compiled by Seng-
zhao from notes on Kumārajīva’s lectures
given during the translation of the sutra,
plus the comments of Sengzhao and sev-
eral other disciples (t 38: 377a). Just as
Linji in the previous section character-
ized the dharmakāya, saṃbhogakāya, and
nirmāṇakāya as “dependent transforma-
tions” (see pages 162 and 209, above), so
here he uses the same term to character-
ize the states of nirvana, bodhi, etc.—all
generally considered to be absolute or
transcendental—as relative or dependent
states.


The objective surroundings and the
subjective mind translates 境智, a term
explained at length by the Tiantai mas-
ter Zhiyi in his Si nianchu 四念處 (Four
foundations of mindfulness) (t 46: 575a).
It was apparently familiar to the compil-
ers of the Dunhuang Platform Sutra of
the Sixth Patriarch, where, in section 17,
we fi nd:

No-thought 無念 means not to be defi led
by external objects. It is to free thought
from external objects and not to arouse
thoughts about dharmas. But do not stop
thinking about things, nor eliminate all
thoughts. [If you do so] as soon as a single
thought stops you will be reborn in other
realms. Take heed of this! Do not cease
objective things nor subjective mind (境
智). (See Yampolsky 1967, 51.)


Th e term may have been introduced into
the Chan school by Yongjia Xuanjue, who
was a student of Tiantai before studying
under the Sixth Patriarch, since we find
the following in the Chanzong Yongjia ji
禪宗永嘉集 (Anthology of Yongjia of the
Chan School):

He who aspires to seek the great Way
must fi rst of all make pure the three acts
[of body, word, and thought] through
pure practice. Th en, in the four forms of
demeanor—sitting, standing, walking, and
lying—he will enter the Way by degrees.
When he has reached the state where the
objects of the six roots have been thor-
oughly penetrated while conforming with
conditions, and the objective world and
the subjective mind 境智 both have been
stilled, he will mysteriously meet with the
marvelous principle. (t 48: 388b)

Another example of its usage in Chan is
in zj 18. Guishan Lingyou asks his disciple
Yangshan Huiji if he can judge the teach-
ers and disciples who come to see him.


“Th ere are students coming from every-
where. When they ask you about Caoxi’s
(the Sixth Patriarch’s) cardinal principle,
how do you answer them?” [Yangshan]
said, “[I ask,] ‘Virtuous one, where have
you come from recently?’ The student
may answer, ‘Recently I have come from
visiting old worthies everywhere.’ I shall
thereupon bring forward an objective
circumstance and ask, ‘Do the old wor-
thies everywhere speak about this or not?’
Another time I bring out an objective cir-
cumstance and say, ‘Putting aside this for
the time being, tell me what is the cardinal
principle of the old worthies everywhere?’
Th e above two are cases of objective cir-
cumstance and subjective mind 境智.”

Waste paper to wipe off privy filth.
A similarly iconoclastic statement by
Linji’s contemporary Deshan Xuanjian is
recorded in zh 20: “Th e twelve divisions
of the teachings are the census-records
of demons and spirits, paper [fi t only] for
cleaning running sores” (x 79: 173a). For a
translation of the entire passage, see page
169, above.


But you, weren’t you born of a mother?
This rather cryptic remark undoubtedly
refers to the “original nature” or “original
face” with which everyone is born. See
the following lines in Nanyue Mingzan’s
poem Ledao ge 樂道歌 (Song of enjoying
the Way):

Don’t blindly seek the true buddha / Th e
true buddha cannot be seen.
Th e wondrous nature and the marvelous
mind / How could they ever have been
tempered and refi ned!
My mind is the nothing-to-do mind / My
face, the face born of my mother.
Th ough the kalpa-stone may be worn
away / Th is is changeless forever.
(t 51: 461b)

Source: https://www.amazon.com/Record-Nanzan-Library-Religion-Culture/dp/0824833198

Sorry for the formatting im on mobile.

Ok. There's numerous examples of his reinterpretations of Daoist and Buddhist concepts in his record here.

I'd also recommend this letter by Yuanwu about Linji which is found in Zen Letters.

Huangbo:
1
2

Linji: 1 (this is the copy that I have, after discussing it here it sounded better) 2

Bankei: 1 2

etc.

Edit: My university professor translated the xinxinming (based off of lok to's translation) and chunks of the platform sutra (original work i believe), and i've got a copy of that. he suggests for further reading on the platform sutra to read 1 2 3 (as well as zen doctrine of no mind! ha!)