The DOI matches its Crossref record; none of the 24 sources its claims cite is checked for support yet.
Record of the Karman [of the Master’s Career]1
Abstract
This part shows similarities to Part III. This is the record of Linji’s actions (karman) during his life as a Chan monk. It begins with Linji’s asking his master Huangbo about the meaning of the buddhadharma. He asks the question of Huangbo three times, and three times he receives a whack with the rattan stick. He then takes a leave of absence. Huangbo sends him to the retreat of his colleague Dayu. At Dayu’s words Linji has a great awakening and says, “So, all along Huangbo’s buddhadharma was point-blank!” Master Linji with his fist gives Dayu three thumps to the ribs. This part also contains the comments of the masters Guishan and Yangshan on certain episodes. There are many interactions between Linji and Huangbo. The final portion consists of episodes involving Linji’s calibrating and adjudicating various masters. At the end he transmigrates.
Overview
AI snapshot
Written from the paper’s full text.
TL;DR
This chapter translates and annotates the “Record of the Karman” portion of the *Linjilu*, covering Linji’s awakening under Huangbo and Dayu and his later encounters with various masters. It presents Linji’s three questions and three blows, his great awakening, and his final sealing of Sansheng before his death.
Key findings
- After three years in Huangbo’s circle, Linji asks three times about the meaning of the buddhadharma and is whacked three times; he then takes leave and goes to Dayu.
- At Dayu’s words, Linji has a great awakening, saying, “So, all along Huangbo’s buddhadharma was point-blank!” and gives Dayu three thumps to the ribs.
- The chapter records later episodes in which Linji calibrates and adjudicates masters including Longguang, Ping, Daci, Huayan, Cuifeng, Xiangtian, Minghua, Fenglin, and Jinniu, with comments by Guishan and Yangshan.
- At the end, Linji righted his sitting posture, said his “saddharma vision” must not die out, sealed Sansheng after Sansheng’s shout, and showed “quiescence.”
Methods
- This is a translation of Part IV of *The Record of Linji*, pages 88–100, “in the light of ten Japanese Zen commentaries.”
- The text comprises an abstract, translated episodes numbered 38.1–58, and extensive notes citing commentators such as Eishu, Kōunshi, Dōchū, Kassan, Dōkū, Myōō, and Anonymous.
- No empirical design, sample, or statistical analysis is used; the work is a philological and annotated translation.
Limitations
- Not stated in the paper.
- Evident from the text: the chapter is a translation with commentary rather than an independent historical-critical study, and it relies on selected Japanese Zen commentaries and traditional sources.
- Evident from the text: several passages show textual uncertainty, variant readings, and typographical artifacts (e.g., “g7Fst,” “g7Fnal”), with notes discussing excisions and alternative editions.
Model-written summary. Check it against the paper before relying on it.
Integrity signals
Registry
Cites
Statistics
Verification
Claims the paper makes
0 of 24 cited sources checked · 0 supported · 0 flagged
- Probably not a substantial claim. 29
- The quote only partly states this claim. 4
- It may state two separate claims as one. 4
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1Linji asks the question of Huangbo three times.
“He asks the question of Huangbo three times”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1This part begins with Linji's asking his master Huangbo about the meaning of the buddhadharma.
“It begins with Linji's asking his master Huangbo about the meaning of the buddhadharma.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1This part is the record of Linji's actions (karman) during his life as a Chan monk.
“This is the record of Linji's actions (karman) during his life as a Chan monk.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingcitation§ Notes · p. 17Mujaku Dōchū's 1727 LJL edition in Hirano, ed., Teihon Rinzai zenji goroku, 69, reads: 婆便行師乃喚婆婆回頭師便行 ('The old woman instantly walked off. The Master called out: 'Grandma!' The old woman turned her head, and the Master instantly walked off').
“Mujaku Do ̄ chu ̄ 's 1727 LJL edition in Hirano, ed., Teihon Rinzai zenji goroku, 69, reads: 婆便行師乃喚婆婆回頭師便行 ('The old woman instantly walked o. The Master called out: 'Grandma!' The old woman turned her head, and the Master instantly walked o').”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Mujaku Dōchū's 1727 LJL edition
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Hirano, ed., Teihon Rinzai zenji goroku, 69
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1Linji then takes a leave of absence.
“He then takes a leave of absence.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1The final portion consists of episodes involving Linji's calibrating and adjudicating various masters.
“The g7Fnal portion consists of episodes involving Linji's calibrating and adjudicating various masters.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1Linji says, 'So, all along Huangbo's buddhadharma was point-blank!'
“and says, 'So, all along Huangbo's buddhadharma was point-blank!'”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1Huangbo sends Linji to the retreat of his colleague Dayu.
“Huangbo sends him to the retreat of his colleague Dayu.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The quote only partly states this claim.
Findingcitation§ Notes · p. 16Dōkū, 1084, is similar to Kassan, 592 on the interpretation of mundane chatter and twofold take-in.
“Do ̄ ku ̄ , 1084, is similar.”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Kassan, 592
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Dōkū, 1084
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The quote only partly states this claim.
Findingcitation§ Notes · p. 15Kassan, 591, and Kōunshi, 1237, are similar to Eishu, 430, Anonymous, 322, and Dōkū, 1084 on the interpretation of angry eyes and sha.
“Kassan, 591, and Ko ̄ unshi, 1237, are similar.”
Quote in the paperNot a substantial claim0 of 3 sources checked- cites Kassan, 591
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Kōunshi, 1237
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Eishu, 430
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1This part also contains the comments of the masters Guishan and Yangshan on certain episodes.
“This part also contains the comments of the masters Guishan and Yangshan on certain episodes.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1At Dayu's words Linji has a great awakening.
“At Dayu's words Linji has a great awakening”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Abstract · p. 1There are many interactions between Linji and Huangbo.
“There are many interactions between Linji and Huangbo.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The quote only partly states this claim.
Findingcitation§ Notes · p. 15Anonymous, 322, is similar to Eishu, 429.
“Anonymous, 322, is similar.”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Eishu, 429
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Anonymous, 322
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1Linji receives a whack with the rattan stick three times.
“three times he receives a whack with the rattan stick”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1At the end Linji transmigrates.
“At the end he transmigrates.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Abstract · p. 1Master Linji with his fist gives Dayu three thumps to the ribs.
“Master Linji with his g7Fst gives Dayu three thumps to the ribs.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Interpretationnone given§ Abstract · p. 1This part shows similarities to Part III.
“This part shows similarities to Part III.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Interpretationreasoning§ Notes · p. 11The prediction in the text refers to the lineage Linji → Xinghua → Nanyuan → Fengxue.
“The prediction here is to the line Linji → Xinghua → Nanyuan → Fengxue.”
Quote in the paperNot a substantial claim- Rests on an assumption: 'South' refers to Nanyuan ('South Temple') Huiyong.
- Rests on an assumption: Nanyuan Huiyong dwelled at the Baoying chan yuan Nanyuan in Ruzhou (Henan).
- Rests on an assumption: Nanyuan Huiyong transmitted his dharma to Fengxue Yanzhao.
- Rests on an assumption: Fengxue Yanzhao was a native of Yuhang.
- Rests on an assumption: Wu-Yue is a designation of the Zhejiang region.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Premisecitation§ Notes · p. 16The Wang Wei couplet 'Ascending to the Small Terrace with Scholar Pei Leading the Way' runs: 'Living a peaceful life in retreat without going out the door; Filling the eyes gazing at the clouds and mountains.'
“The former, 'Ascending to the Small Terrace with Scholar Pei Leading the Way' ( Deng Pei xiucai di xiaotai 登裴秀才迪小台 ), runs: 'Living a peaceful life in retreat without going out the door; Filling the eyes gazing at the clouds and mountains.'”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one. The quote only partly states this claim.
Premisecitation§ Notes · p. 16Myōō, 105, makes the same identification as Kassan, 592, and Dōkū, 1084 (that 'Dragon' refers to Huangbo and 'golden phoenix son' is Linji's self-designation) and adds that 'Blue lapis-lazuli' is the blue heaven.
“Myo ̄ o ̄ , 105, makes the same identification and adds: 'ʻBlue lapis-lazuli' is the blue heaven.'”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Myōō, 105
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Premisecitation§ Notes · p. 19The proverb as it appears in the koan is found in Jingshi tongyan 36, and a variant appears in the Dunhuang transformation text Yanzi fu.
“The proverb as it appears here is found in Words of Understanding that Warn the World [Jingshi tongyan 警世通言 ], 36, and a variant appears in the Dunhuang transformation text Prose Poem of the Swallow [ Yanzi fu 燕子賦 ].”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Jingshi tongyan 36
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Yanzi fu
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Premisecitation§ Notes · p. 17The popular saying 'The good merchant deeply conceals things-it's like fakery' comes from the Records of the Historian, 'Biography of Laozi' (Shi ji, Laozi zhuan).
“This popular saying comes from the Records of the Historian , 'Biography of Laozi' ( Shi ji, Laozi zhuan 史記 , 老子傳 ):”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Records of the Historian
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Shi ji, Laozi zhuan
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Premisecitation§ Notes · p. 13The Zen commentators interpret 'leader' (daoshou) as the 'Head Seat' of a Zen monastery.
“The Zen commentators interpret it as the 'Head Seat' of a Zen monastery.”
Quote in the paperNot a substantial claim0 of 3 sources checked- cites Dōchū, 1381
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Anonymous, 319
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Kōunshi, 1235
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Premisecitation§ Notes · p. 16Modern translators (Yanagida, Iriya, Nakamura, Daitoku-ji, Watson, and Demiéville) all construe the term duanju 端居 as duanzuo 端坐 / zhengzuo 正坐 ('sitting erect/straight; cross-legged sitting').
“Modern translators (Yanagida, 262; Iriya, 203; Nakamura, 236; Daitoku-ji, 332; Watson, 119; and Demiéville, 230-231) all construe the term duanju 端居 as duanzuo 端坐 / zhengzuo 正坐 ('sitting erect/straight; cross-legged sitting').”
Quote in the paperNot a substantial claim0 of 3 sources checked- cites Yanagida, 262
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Iriya, 203
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites Nakamura, 236
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Premisecitation§ Notes · p. 16Xu, ed., Jindai Hanyu da cidian, 1.490a, glosses duanju 端居 as anju; shenju 安居; 深居 ('living a peaceful life in retreat; having no contact with the outer world'), citing a couplet from a Wang Wei poem and a passage in a Dunhuang transformation text.
“Xu, ed., Jindai Hanyu da cidian [ Great Word Dictionary of Recent Sinitic ], 1.490a, glosses duanju 端居 as: anju; shenju 安居 ; 深居 ('living a peaceful life in retreat; having no contact with the outer world'), citing a couplet from a Wang Wei 王維 poem and a passage in a Dunhuang transformation text.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Xu, ed., Jindai Hanyu da cidian, 1.490a
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Interpretationnone given§ Notes · p. 17Anonymous is alluding to the middle that avoids the two extremes (li er bian = anta-dvaya-parivarjana) of 'all exists' (you = astita) and 'all does not exist' (wu = nastita).
“Anonymous is alluding to the middle that avoids the two extremes ( li er bian 離二邊 = anta-dvaya-parivarjana ) of 'all exists' ( you 有 = astita ̄ ) and 'all does not exist' ( wu 無 = na ̄ stita ̄ ).”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Premisecitation§ Notes · p. 16A Huayan commentary (Huayan yisheng jiaoyi fenji zhang yiyuan shu, a commentary on Fazang's treatise by Daoting of the Song; CBETA, X58, no. 995, p. 239, b9-10 //Z 2:8, p. 147, d12-13 //R103, p. 294, b12-13) defines 'twofold take-in' (shuangshou 雙收) as: 'Twofold take-in' of the whole substance means that because of śūnyatā, dependently originated characteristics are taken into the nature; because,
“A Huayan commentary ( Huayan yisheng jiaoyi fenji zhang yiyuan shu 華嚴一乘教義分齊章義苑疏 , a commentary on Fazang's 法藏 treatise by Daoting 道亭 of the Song; CBETA, X58, no. 995, p. 239, b9-10 //Z 2:8, p. 147, d12-13 //R103, p. 294, b12-13), defines 'twofold take-in' ( shuangshou 雙 收 ) as follows: 'ʻTwofold take-in' of the whole substance means that because of śu ̄ nyata ̄ , dependently originated”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites Huayan yisheng jiaoyi fenji zhang yiyuan shu
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites CBETA, X58, no. 995
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
It may state two separate claims as one.
Interpretationreasoning§ Notes · p. 11Both 'Wu-Yue' and 'wind' in the prophecy refer to Fengxue.
“Thus, both 'Wu-Yue' and 'wind' refer to Fengxue.”
Quote in the paperNot a substantial claim- Rests on an assumption: 'South' refers to Nanyuan ('South Temple') Huiyong.
- Rests on an assumption: Nanyuan Huiyong dwelled at the Baoying chan yuan Nanyuan in Ruzhou (Henan).
- Rests on an assumption: Nanyuan Huiyong transmitted his dharma to Fengxue Yanzhao.
- Rests on an assumption: Fengxue Yanzhao was a native of Yuhang.
- Rests on an assumption: Wu-Yue is a designation of the Zhejiang region.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Premisecitation§ Notes · p. 19Jiang and Cao's Dictionary of Tang and Five Dynasties Language glosses bu zhuobian as 'not have good luck; not be in luck.'
“Jiang and Cao, eds., Tang Wudai yuyan cidian [ Dictionary of Tang and Five Dynasties Language ], 39-40, glosses bu zhuobian 不著便 as: 'not have good luck; not be in luck.' [ bu zouyun 不走运 ]”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites Jiang and Cao, eds., Tang Wudai yuyan cidian
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
The paper relies on this without support.
'South' refers to Nanyuan ('South Temple') Huiyong.
“'South' refers to Nanyuan ('South Temple') Huiyong ( 南院惠顒 ; c. 860-930).”
The paper relies on this without support.
Nanyuan Huiyong dwelled at the Baoying chan yuan Nanyuan in Ruzhou (Henan).
“Nanyuan dwelled at the Baoying chan yuan Nanyuan 寳應禪院南院 (South Temple of the Baoying Chan Temple) in Ruzhou 汝州 (Henan)”
The paper relies on this without support.
Nanyuan Huiyong transmitted his dharma to Fengxue Yanzhao.
“and transmitted his dharma to Fengxue ('Cave of Wind') Yanzhao ( 風穴延沼 ; 896-973).”
The paper relies on this without support.
Fengxue Yanzhao was a native of Yuhang.
“Fengxue was a native of Yuhang 餘杭 (Zhejiang 浙江 )”
The paper relies on this without support.
Wu-Yue is a designation of the Zhejiang region.
“and Wu-Yue 吳越 is a designation of the Zhejiang region.”
The paper relies on this without support.
A unicorn horn is a rarity of rarities.
“A unicorn horn ( linjiao 麟角 ) is said to be a rarity of rarities.”
The paper relies on this without support.
A buddha's speaking dharma is like the roar of a lion.
“A buddha's speaking dharma is like the roar of a lion [ siṃha-na ̄ da ].”
Citations
Metadata
- Authors
- Broughton, J. L., & Watanabe, E. Y.
- Venue
- The Record of Linji
- Publisher
- Oxford University Press
- Published
- 2012-12-07
- Pages
- 88-100
- OpenAlex
- W2476643994
- Semantic Scholar
- a77799b478b1328bef3cb645dae94952bbc665ee
- Cited by
- 0
- References
- 0
- FWCI
- 0.00
- Type
- book chapter
- Language
- en
- Open access
- closed
- Locations
- Oxford University Press eBooks (publishedVersion)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
- Social Sciences › Arts and Humanities › History › Chinese history and philosophy
- Social Sciences › Arts and Humanities › Language and Linguistics › Classical Studies and Philology
- Keywords
- Linji Yixuan, Dayus, Zen Buddhism, Karman, transmigration, master-apprentice relationship
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