佛果圜悟禪師碧巖錄

Part 2

CASE ELEVEN

HUANGBO’S DREG-SWILLERS

POINTER: The great function of the Buddhas and Patriarchs is held entirely in one’s grasp. The lives of humans and devas are all subject to one’s command. Even a casual word can startle the assembly. With a single device and a single circumstance, one smashes the chains apart. One receives the opportunity of the matter beyond and discusses that which transcends all things. Now tell me: has anyone ever attained to this? Is there anyone who knows the essential point of this matter? Let us bring it up and see.

CASE: Huangbo instructed the assembly, saying, “You are nothing but dreg-swilling fellows. Traveling about on foot like this, when will you ever attain this very day? Do you know that throughout the land of China there are no Chan masters?” At that time, a monk stepped forward and said, “What, then, of those who guide assemblies of disciples in all the various places?” Huangbo said, “I did not say that there is no Chan; I merely said that there are no masters.”

COMMENTARY: Huangbo stood seven feet tall,^[1] and on his forehead was a protruding lump of flesh that looked like a round pearl. He was innately endowed with an understanding of Chan. According to tradition, he once traveled in the company of an arhat.^[2] Long ago, when the Master was journeying up Mount Tiantai, he met a monk along the way.

The two laughed and talked together as though they were intimate friends. Huangbo looked closely at the monk and saw that his eyes shone brilliantly and that his appearance was extraordinary. They traveled together until they came upon a stream swollen by floodwaters.

Huangbo planted his staff, removed his hat, and stood there. The other monk urged the Master to cross with him. The Master said, “You cross first.” The monk then gathered up his robe and walked lightly across the water as though treading on level ground.

Turning his head, he called, “Come across! Come across!” Huangbo shouted, “You self-serving fellow! Had I known you would display such tricks, I would have chopped off your legs long ago!” The monk sighed and said, “You truly are a Dharma vessel^[3] of the Mahayana!” Having said this, he vanished.

When Huangbo first came to see Baizhang, Baizhang said, “Lofty and imposing—where have you come from?” Huangbo said, “Lofty and imposing, I have come from the mountaintop.” Baizhang said, “What have you come for?” Huangbo said, “For no other matter whatsoever.” Baizhang esteemed him as a Dharma vessel.

The next day, as Huangbo took leave of Baizhang, Baizhang said, “Where are you going?” Huangbo said, “I am going to Jiangxi to pay my respects to Great Master Ma.” Baizhang said, “Great Master Ma has already passed away.” Huangbo said, “I do not know what Great Master Ma said while he was alive. I hope you will recount it for me.” Baizhang then related the circumstances of his encounter with Patriarch Ma: “When Patriarch Ma saw me coming, he raised his fly whisk.

I asked, ‘Are you identical with this action, or are you apart from it?’ Patriarch Ma then hung the fly whisk at the head of the Chan seat. Only after a long while did Patriarch Ma ask, ‘In the future, when you wag your lips and flap your tongue, how will you act on behalf of others?’ I snatched the fly whisk and raised it. Patriarch Ma said, ‘Are you identical with this action, or are you apart from it?’ I hung the fly whisk back at the head of the Chan seat.

Patriarch Ma gave a mighty shout that left me deaf for three days.”

Huangbo involuntarily shuddered and stuck out his tongue. Baizhang said, “Do you still wish to become Great Master Ma’s Dharma heir?” Huangbo said, “No. Today I have heard you recount Great Master Ma’s great function and great activity.

If I were to become Great Master Ma’s Dharma heir, I fear that my lineage would later be cut off.” Baizhang said, “Indeed, indeed. If a person’s understanding merely equals that of his teacher, he diminishes his teacher’s virtue by half. Only one whose wisdom surpasses that of his teacher is worthy of receiving the transmission.

Your present understanding has the capacity to surpass your teacher by far.” Now tell me: when Huangbo asked in this way, did he know and yet deliberately ask, or did he ask because he did not know? You must understand the provisions of father and son within their school before you can comprehend this.

One day Huangbo again asked Baizhang, “How has the essential tradition of our school been demonstrated from ancient times until now?” Baizhang said, “I had thought you were the man.” He then rose and withdrew into the abbot’s quarters.

Huangbo was a close friend of the Chief Minister Pei Xiu. The Master often expounded the essentials of mind to Pei Xiu.^[4] When Pei Xiu served as governor-general of Wanling, he invited the Master to the district and presented him with a written treatise setting forth his own understanding. Huangbo took it, placed it on the seat, and did not open it to read. Only after a long while did he say, “Do you understand?” Pei Xiu said, “I do not understand.” Huangbo said, “If you understand it in this way, there is still a little attainment. But if you cling to outward paper and ink, where is my essential teaching to be found?” Pei Xiu then composed a verse of praise:

“Since the Great Being transmitted the mind-seal,
A pearl adorns his brow, his body seven feet tall.
For ten years his staff hung beside the River Shu;
Drifting on, today he calls at the Zhang River’s shore.
Eight thousand dragons and elephants follow his great stride;
For ten thousand miles, fragrant flowers form supreme affinities.
I have long wished to follow the Master as a disciple,
But do not yet know to whom the Master will transmit the Dharma.”

Huangbo showed no sign of delight and said:

“The mind is like the great ocean, boundless and vast;
The mouth sends forth lotus blossoms to sustain an ailing body.
I have a pair of hands that remain free of affairs;
Never have I bowed to an idler.”

As abbot, Huangbo’s incisive style soared aloft. Linji was also among the assembly, and Muzhou was the head monk. Muzhou asked Linji, “How long have you been here?

Why have you not gone in and asked a question?” Linji said, “Please tell me what I ought to ask.” Muzhou said, “Why do you not go in and ask, ‘What is the essential meaning of the Buddhadharma?’” Linji went in and asked three times; all three times he was struck and driven out. Linji then took leave of Muzhou, saying, “Thanks to the head monk’s instruction, I went in and asked three times, but each time I was struck and driven out.

I fear that I have no karmic affinity with this place. For now, I shall descend the mountain.” Muzhou said, “If you wish to leave, you should first go in and bid farewell to the Venerable.” He then went in beforehand and said to Huangbo, “That senior monk who came to ask questions is a vessel of the Dharma. Why does the Venerable not polish and refine him so that he may become a great tree shading all under heaven?” Huangbo said, “I understand.”

When Linji went in to bid farewell, Huangbo said, “You need not go anywhere else. Go straight to the Gao’an ford and meet Dayu.” Linji went to see Dayu, recounted the preceding events, and said, “This humble monk does not understand where he was at fault.” Dayu said, “How exceedingly compassionate Huangbo is! He exhausted himself on your behalf, yet you still come here asking about fault or no fault.” Linji attained great awakening and said, “There is not much to Huangbo’s Buddhadharma.” Dayu seized Linji and said, “You bed-wetting little devil!

Just now you said you did not know where you were at fault, and now you say there is not much to the Buddhadharma.” Linji struck Dayu three times in the ribs. Dayu pushed Linji away and said, “Your teacher is Huangbo. This matter has nothing to do with me.”

One day Huangbo instructed the assembly, saying, “Great Master Niutou Farong spoke freely in every direction, yet he still did not know the pivotal point of the path beyond. Nowadays, those who study Chan under Shitou and Patriarch Ma clamor noisily, talking of Chan and speaking of the Way.” Why did the Master speak in this manner? Therefore, whenever he instructed the assembly, he would say, “You are nothing but a band of dreg-swilling fellows. Traveling about on foot as you do will only make everyone under heaven laugh at you.”

Whenever they see a place where eight hundred or a thousand people have gathered, they go there. If they are merely concerned with seeking bustle and excitement in this way, how could that do? If everyone here preferred things as easy as you do, there would never have been such a place as this today.” During the Tang dynasty, people had a custom of insulting others by calling them “dregs-drinkers.” Most people say that Huangbo was fond of berating others.

Yet those who have eyes can see Huangbo’s essential intent for themselves. His principal intent was to cast out a hook in order to draw forth the questioner’s inquiry. In the assembly there was a student of Zen who did not begrudge his own body and life, and so he stepped forward and asked, “Then what about those who guide communities of disciples everywhere?” It was indeed a good question.

This old fellow truly could not explain, and so he spoke ambiguously: “I did not say that there is no Zen; it is only that there are no teachers.” Tell me, where does Huangbo’s meaning lie?

From ancient times, the essential principle of the school has sometimes been to seize and sometimes to release, sometimes to kill and sometimes to save, sometimes to gather in and sometimes to let go. I venture to ask you all: what is a teacher of Zen? By speaking this way, this mountain monk has already lost all face. Where are your nostrils? After a long pause, he said, “They have all been pierced through.”

VERSE:

Austere and surpassing the crowd, he does not boast of himself;

Seated solemnly amid the sea of beings, he distinguishes dragons from snakes.

The Emperor Dazhong once treated him lightly;

Three times in person he encountered his claws and talons.

COMMENTARY: This verse by Xuedou seems as though it truly praises Huangbo. Yet one must not understand it as genuine praise. Right within his words, our master already has a place from which to emerge.

Xuedou clearly says, “Austere and surpassing the crowd, he does not boast of himself.” Huangbo instructed the assembly in this way not to compete with others, display himself, act conceitedly, or boast. If you understand this matter, you may freely range in every direction. At times you stand alone upon the highest peak; at times you bustle about in the marketplace.

Why must you cling narrowly to one corner? The more you cast aside, the more uneasy you become; the more you seek, the less you find; the more you try to encompass, the deeper you sink. An ancient said, “Without wings, it flies throughout the world; possessing a name, it is transmitted everywhere beneath heaven.” If you completely cast away all the abstruse, wondrous, and extraordinary principles within the Buddha Dharma, and relinquish them all at once, that will still be barely acceptable.

At that time, wherever you may be, the Buddha Dharma will naturally manifest in full.

Xuedou said, “Seated solemnly amid the sea of beings, he distinguishes dragons from snakes.” Dragon or snake? The moment anyone entered the gate, Huangbo tested that person at once. This is called having eyes that distinguish dragons from snakes and the ability to seize tigers and rhinoceroses.

Xuedou also said, “The eye that distinguishes dragons from snakes—how could it be correct? The ability to seize tigers and rhinoceroses—how could it be complete?” He further said, “The Emperor Dazhong once treated him lightly; three times in person he encountered his claws and talons.” Huangbo did not become this way only now; our master was always so. As for the Emperor Dazhong, the Continued Record of Hantong states that Emperor Xianzong of Tang had two sons, one named Muzong and the other Xuanzong.

Xuanzong was Dazhong. At thirteen years of age, though still young, he was exceptionally intelligent and insightful, and he liked to sit in the full-lotus posture. While Muzong was still on the throne, one day after the morning court had adjourned, Dazhong playfully ascended the imperial throne and pretended to receive the homage of the ministers.

A high official saw this and, thinking that Dazhong had gone mad, reported it to Muzong. When Muzong saw him, he exclaimed in praise, “My younger brother is truly an outstanding hero of our lineage.”

Muzong died in the fourth year of the Changqing era ⁽⁸⁴²⁾, leaving three sons: Jingzong, Wenzong, and Wuzong. Jingzong succeeded his father and reigned for two years, until court officials plotted to depose him. Wenzong succeeded him and reigned for fourteen years.

When Wuzong ascended the throne, he often called Dazhong a madman. One day, Wuzong was still angry about Dazhong’s playful ascent of his father’s throne, so he ordered men to beat him nearly to death, throw him into the rear garden, and pour filthy water over him to revive him. Dazhong then fled to the assembly of the Venerable Xiangyan Zhixian.

Later he shaved his head and became a novice monk, though he had not yet received the full precepts. Afterward, he traveled on pilgrimage with Zhixian. When they reached Mount Lu, Zhixian composed a poem about a waterfall:

“Piercing clouds and cleaving rocks, what obstacle could it fear?

Only from afar does one know how high this place is.”

Zhixian recited these two lines and then pondered for a long while, wishing to provoke Dazhong into revealing himself so that he might see what kind of man he was. Dazhong continued:

“How could mountain streams hold it back?

Returning to the sea, it makes billows surge.”

Zhixian then knew that he was no ordinary man and was secretly moved with admiration.

Later they came to the assembly at Yanguan, where Dazhong was invited to serve as secretary. Huangbo was the head monk there. One day, Huangbo was bowing to the Buddha.

Dazhong saw him and asked, “Not seeking through attachment to the Buddha, not seeking through attachment to the Dharma, and not seeking through attachment to the Sangha—what do you seek by bowing?” Huangbo said, “I do not seek through attachment to the Buddha, I do not seek through attachment to the Dharma, and I do not seek through attachment to the Sangha. I simply bow in this way.” Dazhong asked, “What is the purpose of bowing?” Huangbo immediately slapped him.

Dazhong said, “How crude!” Huangbo said, “What sort of place is this, that you speak of crude and refined?” Huangbo slapped him again. Later, when Dazhong succeeded to the imperial throne, he bestowed upon Huangbo the title “Monk of Coarse Conduct.” Later still, when Pei Xiu was at court, he petitioned that Huangbo be granted the title “Zen Master Duanji.”

Xuedou knew the vital source from which this issued, and therefore was able to employ it so skillfully. Is there anyone now who wishes to extend his claws and talons? I will strike you!

CASE TWELVE

DONGSHAN’S THREE POUNDS OF FLAX

POINTER: The knife that kills and the sword that gives life are the standard of ancient times and the essential matter of the present day. If we speak of killing, not a single hair is harmed. If we speak of giving life, one immediately loses body and life. Therefore it is said, “The one road beyond—none of the thousand sages transmitted it; students toil and weary themselves, like monkeys grasping at reflections.” Tell me: since it was not transmitted, why are there so many entangling cases? Let those who have eyes try to bring it forth and see.

CASE: A monk asked Dongshan, “What is Buddha?” Dongshan said, “Three pounds of flax.”

COMMENTARY: This case has been misunderstood by quite a few people. It is truly difficult to chew because there is nowhere for you to sink your teeth. Why is this?

Because it is bland and flavorless. The ancients gave many answers to the question, “What is Buddha?” One said, “There in the main hall.” Another said, “The thirty-two marks.” Another said, “The bamboo whip at the foot of the mountain.” But when it came to Dongshan, he said, “Three pounds of flax.” He truly tied the tongues of the ancients into knots. People everywhere have discussed this case extensively.

Some say, “At the time, Dongshan was in the storeroom weighing flax, and just then the monk asked his question, so Dongshan answered in this way.” Some say that Dongshan was asked about the east but answered about the west. Some say that since the questioner himself was Buddha yet still asked about Buddha, Dongshan gave him this indirect answer. Among that company of dead men, there are even some who say that the three pounds of flax are themselves Buddha.

Fortunately, none of this is correct. If you concern yourselves with searching through Dongshan’s words in this way, even if you investigate until Maitreya descends into the world, you will still find nothing.

Why is this so? Language is merely an instrument for conveying the Way. Yet here, failing to understand the intent of the ancients, people concern themselves only with searching through their words—what relevance could that have? Have you not heard the ancient say, “The Way is fundamentally wordless; through words, the Way is revealed. Once the Way is seen, the words are forgotten”? At this point, you must return with me to the fundamental matter. These “three pounds of hemp” are just like the great road to Chang’an. Whether you raise your foot or set it down, no action is correct. This story is as difficult to understand as when Yunmen said, “Cake.” Wuzu versified:

You must, in a single moment, cast off all sensory thought, ideas, comparison and calculation, gain and loss, right and wrong; then you will naturally understand.

VERSE:

The golden crow hastens;^[5]

The jade hare^[6] speeds.

How could such a skillful reply contain any lapse?

Expounding the matter in accord with the occasion—see Dongshan.

A lame soft-shelled turtle, a blind tortoise, in an empty valley.

Flowers luxuriant,

Forests dense.

Bamboo of the south, ah, timber of the north.

Thinking of Changqing and Minister Lu,^[8]

One who knows what to say should laugh, not weep.

Alas!

COMMENTARY: Xuedou saw through everything and therefore said directly, “The golden crow hastens; the jade hare speeds.” This is no different from Dongshan’s saying, “Three pounds of hemp.” The sun rises and the moon sets; every day it is thus. People everywhere persist in understanding through sensory knowledge, saying, “The golden crow is the left eye, and the jade hare is the right eye.” As soon as they are questioned, they stare wide-eyed and say, “Right here.” Yet this has nothing whatsoever to do with it.

If you understand in this way, Bodhidharma’s school will surely be utterly extinguished. Thus it is said, “Cast a line throughout the four seas, fishing only for fierce dragons. With a singularly profound mechanism, seek one who knows.” Xuedou was a man who had transcended the realm of the five skandhas; how could he have held such an interpretation?

Xuedou gently entered the most subtle places and disclosed a little for you to see. Therefore he added the footnote, “How could such a skillful reply contain any lapse?” Dongshan did not answer that monk carelessly. He was like a bell when struck, like a valley responding with an echo: whether the sound was great or small, it reverberated accordingly.

How could Dongshan have dared to be heedless? In a single moment, Xuedou suddenly laid bare his heart for you to see. Xuedou also has a verse of serene and wondrous accord:

When Dongshan first met Yunmen, Yunmen asked, “Where have you just come from?” Dongshan said, “Chadu.” Yunmen said, “Where did you spend the summer retreat?” Dongshan said, “At Baozi Monastery in Hunan.” Yunmen said, “When did you leave there?” Dongshan said, “On the twenty-fifth day of the eighth month.” Yunmen said, “I spare you three blows of the staff. Go quickly into the Sangha hall and practice Chan.” That evening Dongshan entered Yunmen’s room, edged closer, and asked, “Where was this humble one at fault?” Yunmen said, “You rice sack!

Jiangxi or Hunan—it is all the same to you.” On hearing these words, Dongshan suddenly attained great awakening and said, “Hereafter I shall go to a place without a trace of human habitation and build myself a grass hut. I shall store not a single grain of rice and plant not a single stalk of vegetables, but shall continually receive the great spiritual friends who come and go from the ten directions. I shall exert myself fully to pull out their nails and wrench free their pegs, take off their worn caps and strip away their filthy garments, so that each may become liberated and at ease, a person with nothing to do.” Yunmen said, “Your body is only the size of a coconut; how can you open your mouth and speak so grandly?”

Dongshan then took leave of Yunmen. His realization at that time was direct and open; how could it resemble narrow, constricted kinds of knowledge? Later, when Dongshan emerged to guide people everywhere,^[11] his saying “three pounds of hemp” was commonly understood in many places as an answer to the question “What is Buddha?” That is to understand Buddha through intellectual reasoning. Xuedou said that if one understands Dongshan’s reply as an expansive presentation of facts suited to the circumstances, it is truly no different from a lame soft-shelled turtle or a blind tortoise lost in a vast valley—after how many years and months would it ever find the way out?

As for the lines “Flowers luxuriant, forests dense,” they derive from the following story. A monk asked Master Zhimen, “Dongshan said, ‘Three pounds of hemp.’ What do these words mean?” Zhimen said, “Flowers luxuriant, forests dense. Do you understand?” The monk did not understand. Zhimen then said, “Bamboo of the south, ah, timber of the north.” The monk returned and related this to Dongshan. Dongshan said, “I shall not explain it only for you; I shall explain it for the whole assembly.” Then he ascended the hall and said, “Language, though used to express things, does not always accord with the circumstances. To cling to language is to go astray; to remain entangled in written words is to be deluded.”^[12]

Xuedou intended to shatter all the fixed views of people everywhere, and so he strung all of this together into a single verse. Yet later generations added still more fixed interpretations, saying, “Hemp cloth is mourning dress, and bamboo is a mourning staff; therefore it says, ‘Bamboo of the south, ah, timber of the north.’ As for ‘flowers luxuriant, forests dense,’ these are the flowers and foliage painted on a coffin.” Do they have no sense of shame?

They do not know that “bamboo of the south, ah, timber of the north” and “three pounds of hemp” are merely like saying “three” and “father.” When the ancients gave a pivotal word in reply, their intent was certainly not of this kind. Likewise, when Xuedou said, “The golden crow hastens; the jade hare speeds,” it was equally open and unconfined. Yet gold and brass are mixed together, and the characters “fish” and “Lu”^[13] become confused again and again.

Xuedou’s compassion was boundless. Wishing to break through your doubts, he cited the words of those half-dead fellows: “Thinking of Changqing and Minister Lu; one who knows what to say should laugh, not weep.” If we discuss Xuedou’s verse, the first three lines alone already complete it. Yet I ask you: the entire world is nothing but three pounds of hemp, so why did Xuedou become so entangled? It was only because his compassion was so exceedingly great.

When Minister Lu Huan served as Surveillance Commissioner of Xuanzhou, he studied under Nanquan. When Nanquan died, Lu heard the news and entered the monastery to mourn. Upon arriving, however, he laughed aloud. The monastery superintendent asked, “The former master and Your Excellency shared the bond of teacher and disciple; why does Your Excellency not weep?” Lu said, “Say something, and then I will weep.” The superintendent could say nothing. Lu burst into tears and said, “Alas! Alas! The former master has been gone from the world far too long.” Later, when Changqing heard of this incident, he said, “Minister Lu should have laughed, not wept.”

Xuedou borrowed the essential meaning of this story to say that if you insist on understanding through such fixed views, it is truly a matter for laughter, not for tears. Right it certainly is, yet in the end there remains one word that cannot avoid being somewhat superfluous: when Xuedou said, “Alas!” Can Xuedou wash himself clean?

CASE THIRTEEN

BALING’S SILVER BOWL

POINTER: Clouds gather over the fields without obscuring heaven and earth; snow covers the reed blossoms, making their traces difficult to distinguish. In its coldness, it is cold as ice and snow; in its fineness, it is fine as rice flour. In its depths, even the Buddha-eye finds it difficult to see; in its secrecy, even the demons outside the Way find it difficult to fathom. Setting aside for the moment understanding three when one is raised, what is it like to render everyone under heaven speechless? Tell me, whose affair is this? Let us bring it forth and see.

CASE: A monk asked Baling, “What is the school of Kanadeva?”^[14] Baling said, “Snow filling a silver bowl.”

COMMENTARY: This case is often misunderstood, with people claiming that it refers to the school of the non-Buddhists. How could that be correct? The Fifteenth Patriarch, Kanadeva, had himself once been one of the non-Buddhists.

When he saw the Fourteenth Patriarch, the Venerable Nagarjuna,^[15] place a needle into a bowl, Nagarjuna was deeply impressed and transmitted the Buddha’s mind-seal to Kanadeva, making him the Fifteenth Patriarch. The Lankavatara Sutra says, “The Buddha taught that mind is the school and the gateless is the Dharma gate.” Mazu said, “Whenever there are words and phrases, they belong to the school of Kanadeva; simply take this as the essential point.” You are all guests observing the school of patch-robed monks—have you ever thoroughly penetrated the school of Kanadeva?

If you have penetrated it, then all ninety-six kinds of non-Buddhists in India^[16] will be subdued by you all at once. If you have not penetrated it, you will hardly avoid putting your kasaya on backward and departing. Tell me, what is it like?

To say that it is language is incorrect, yet to say that it is not language is also incorrect. Tell me, where does Great Master Ma’s meaning lie?

Yunmen said, “Great Master Ma spoke well, but there was no one to question him.” A monk then asked, “What is the school of Kanadeva?” Yunmen said, “Among the ninety-six kinds of non-Buddhists, you are the lowest.”

Long ago, a monk took leave of Dasui. Dasui said, “Where are you going?” The monk said, “I am going to pay homage to Samantabhadra.” Dasui raised his whisk and said, “Manjusri and Samantabhadra are both right here.” The monk traced a circle, pushed it toward Dasui with his hand, and then tossed it behind him. Dasui said, “Attendant, prepare tea for this monk at once!”

Yunmen also said, “In India they cut off heads and hands; here, one merely goes out by oneself.” He also said, “The red flag is in my hand.”

In India, whenever a debate was held between religions, the victor carried a red flag, while the loser had to put on his kasaya backward and leave through a side gate. Before a debate could be held, an edict from the king first had to be obtained; then bells were rung and drums beaten in a great monastery, after which the debate began. At that time, the non-Buddhists sealed up the bells and drums in the Buddhist monastery, saying that Buddhism was to be abolished.

Kanadeva knew that Buddhism was in peril, so he exercised supernatural powers, ascended the tower, and rang the bell to drive out the non-Buddhists. The non-Buddhists said, “Who is ringing the bell in the tower?” Kanadeva said, “A deva.” The non-Buddhists asked, “Who is the deva?” Kanadeva said, “The deva is I.” The non-Buddhists said, “Who am I?” Kanadeva said, “I am you.” The non-Buddhists said, “Who are you?” Kanadeva said, “You are a dog.” The non-Buddhists asked, “Who is the dog?” Kanadeva said, “The dog is you.” After seven rounds like this, the non-Buddhists knew that they had been defeated and, humiliated, opened the tower door.

Kanadeva then descended from the tower holding the red flag. The non-Buddhists said, “Why do you not walk behind?” Kanadeva said, “Why do you not walk in front?” The non-Buddhists said, “You are a lowly man.” Kanadeva said, “You are an honorable man.”

They continued questioning and answering in this way, but Kanadeva used his unobstructed eloquence to refute the non-Buddhists. The non-Buddhists therefore submitted. At that time, Kanadeva held the red flag in his hand, while the defeated stood beneath it. At that time, Kanadeva held the red flag in his hand, while the defeated stood beneath it. The non-Buddhists then had the custom of cutting off their heads to atone for defeat, but Kanadeva put an end to that custom. He merely instructed them to shave their heads according to the Buddhist way. From then on, the school of Kanadeva flourished. Xuedou later used this story in his verse.

Within Baling’s assembly, he bore the nickname Jian Duokou, “The Loquacious Supervisor.” He ordinarily carried his sitting cloth while traveling on foot, and he also attained the profound essence of Yunmen’s teaching; therefore, he was exceedingly distinguished. Later, he appeared in the world as a Dharma heir of Yunmen. He first resided at Baling in Yuezhou.

The master wrote nothing about Dharma transmission; he merely presented Yunmen with three pivotal sayings: “What is the Way? A clear-eyed person falls into a well.” “What is the sword that splits a hair? Each branch of coral supports the moon.” “What is the school of Kanadeva?

Snow filling a silver bowl.” Yunmen said, “Later, on the anniversary of this old monk’s death, you need only recite these three pivotal sayings, and that will count as fully repaying my kindness.” Later, as expected, Baling did not perform an anniversary ceremony, but followed Yunmen’s instruction and recited only these three pivotal sayings.

Later, the various schools generally answered this question by relying on the events recounted above; only Baling spoke in this way. Our master was truly outstanding and extraordinarily difficult to understand. He did not reveal the slightest trace of his sharp edge.

He could withstand attacks from enemies in all eight directions, and under any blow he still had room to evade. He had the ability to trap a tiger and to strip away all the views and attachments of everyone under heaven. If we discuss this one matter,^[17] upon reaching this point one must personally penetrate it; nevertheless, one still needs the guidance of a good spiritual friend.

Thus it is said, “Daowu’s display was understood by his peers; when Shigong drew his bow, those who knew penetrated it.” If there were no master to seal and certify this principle, what teaching could one use to express its profundity? Xuedou later brought it forth for others, and so he composed the verse:

VERSE:

Old Xinkai—

Truly formidable!

He knows how to say, “Snow filling a silver bowl.”

The ninety-six kinds must know for themselves.

If you do not know, ask the moon in the sky.

The school of Kanadeva, the school of Kanadeva!

Beneath the red flag, the wind flutters freely.

COMMENTARY: Xinkai is the name of the monastery. “Truly formidable!” is Xuedou’s expression of praise. Tell me, wherein was he formidable? “All language is the Buddha-Dharma.” What does this statement of this mountain monk mean? Xuedou opened it slightly when he said that Baling was truly formidable. Then he threw it wide open when he said, “He knows how to say, ‘Snow filling a silver bowl.’” He further added a footnote for you: “The ninety-six kinds must know for themselves.” Yet one must first experience defeat before knowing what victory is like. If you know, then go ask the moon in the sky. An ancient once answered this question by saying, “Go ask the moon in the sky.”

At the end of the verse, Xuedou had to open a way out with a line like a lion turning back and leaping upon you. Therefore, he brought it forth for you, saying, “The school of Kanadeva, the school of Kanadeva! Beneath the red flag, the wind flutters freely.” Baling said, “Snow filling a silver bowl.” Why, then, did Xuedou say, “Beneath the red flag, the wind flutters freely”? Do you know that Xuedou kills people without using a knife?

CASE FOURTEEN

YUNMEN’S APPROPRIATE STATEMENT

CASE: A monk asked Yunmen, “What is the teaching of the Buddha’s entire lifetime?” Yunmen said, “An appropriate statement.”

COMMENTARY: You students of Chan, if you wish to understand the meaning of Buddha-nature, you must contemplate the conditions of time and circumstance. This is called the special transmission outside the teachings, the separate conferral of the seal, directly pointing to the human mind, seeing one’s nature and becoming a Buddha. During the forty years that Śākyamuni Buddha remained in the world, throughout three hundred and sixty assemblies, he taught the Dharma of sudden and gradual, provisional and real teachings.

This is called the teaching of an entire age. When the monk raised this matter and asked, “What is the teaching of an entire age?” why did Yunmen not explain it thoroughly to him, but merely say, “An appropriate statement”? What we commonly call Yunmen’s single phrase containing three phrases is: the phrase that encompasses heaven and earth, the phrase that follows the waves, and the phrase that cuts off all branching streams.

Releasing and gathering in, it is extraordinary in a natural way. It is like driving nails and wrenching iron, leaving people no path by which to understand the meaning of the statement or fathom the man himself.

The entire treasury of teachings lies within these three words; in all four directions and eight quarters there is nowhere for you to bore or chisel. People commonly misunderstand and say that the Buddha’s teaching was given merely to suit a particular circumstance. They also say, “The myriad phenomena are the hiding place of the Dharma,” and then claim that this is precisely the meaning of “an appropriate statement.” Some say, “It merely speaks of that one Dharma.” Yet none of this is correct. To speak this way is not only to fail to understand; it is also to descend into hell as swiftly as an arrow. How could they know that the intent of the ancients was never like this?

Therefore it is said, “Even if your bones were crushed and your body shattered, it would still not be enough to repay it; understand a single phrase, and you surpass a hundred billion.” It is exceedingly extraordinary. “What is the teaching of an entire age?” Why does it rest solely in “an appropriate statement”? If you understand this saying, you may return home and sit at ease. If you do not understand, please listen to the judgment:

VERSE:

An appropriate statement—

How utterly transcendent!

Driving a bolt into an iron plate without a hole,

Beneath the Jambu tree^[18] he laughs, “Ha! Ha!”

Last night the sea dragon had a horn broken;

The old man of Shaoyang^[19] gained one horn.

COMMENTARY: “An appropriate statement—how utterly transcendent!” Xuedou praises Yunmen beyond measure. These words truly rise above the crowd and stand apart from their kind, unprecedented before and unsurpassed afterward, like a cliff ten thousand fathoms high. They are also like an army of a million soldiers, with nowhere for you to enter, simply because they tower so loftily. An ancient said, “If you wish to draw near, do not use a question to question the question. The question lies within the answer, and the answer is the key to the question.” It is indeed lofty and towering, but tell me: where is this lofty towering? No one in the whole world can do anything about it.

This monk too was an adept, and thus was able to ask in this way. Yunmen answered as he did, exactly like driving a bolt into an iron plate without a hole. Xuedou employs literary expression with consummate skill.

This monk too was an adept, and thus was able to ask in this way. Yunmen answered as he did, exactly like driving a bolt into an iron plate without a hole. Xuedou employs literary expression with consummate skill. “Beneath the Jambu tree he laughs, ‘Ha! Ha!’” The Sutra on the Arising of the World says, “South of Mount Sumeru stands a beryl tree whose radiance illuminates Jambudvīpa, causing everything to appear blue. This continent takes its name from that tree and is therefore called Jambudvīpa. The tree is seven thousand yojanas^[20] high, and beneath it are Jambu terraces twenty yojanas high. Fine gold is produced beneath the tree, and therefore it is called the Jambu tree.”

Xuedou himself says that he laughs heartily beneath the Jambu tree. Tell me, what is he laughing at? He is laughing because last night the sea dragon had a horn broken. Xuedou only knew how to look up to Yunmen and praise him without end. When Yunmen said, “An appropriate statement,” what was it like? It was like breaking off one horn of the sea dragon. Upon reaching this point, if there were no such matter, why would he have spoken this way?

Xuedou versifies everything at once, but at the end he says, “Extraordinary indeed, extraordinary indeed! The Old Man of Shaoyang gained one horn.” Why does he not say that he gained both? Why did he gain only one horn? Tell me, where is the other horn?

CASE FIFTEEN

YUNMEN’S INVERTED STATEMENT

POINTER: The knife that kills people, the sword that gives people life: the style of the ancients and the essential principle for the present day. Tell me, what is the knife that kills people? What is the sword that gives people life? Try to bring them forth. A monk asked Yunmen.

CASE: “It is not the activity of mind before one’s eyes, nor is it the matter before one’s eyes. What is it at such a time?” Yunmen said, “An inverted statement.”

COMMENTARY: This monk was truly an adept, and therefore knew how to ask in this way. At first, his question appears to be asking for something further, but in fact it reveals his own understanding. This is also called a question with a hidden point concealed within it. Had it not been Yunmen, it would have been difficult for anyone to know how to deal with this monk. Yet one with Yunmen’s ability could not leave a question unanswered when it was posed. Why? An accomplished master is like a bright mirror upon its stand. If a Hu person^[21] passes before it, the image of a Hu person appears in the mirror; if a Han person passes before it, the image of a Han person appears in the mirror.

An ancient said, “If you wish to understand thoroughly, you should not use a question to question the question.” Why? Because the question lies within the answer, and the answer lies within the question. When have the sages ever had a single thing to give to others?

How could there be any Chan or Way for you? If you do not create the karma of hell, you will not have to receive the result of hell. If you do not create the cause of heaven, you will not attain the fruit of heaven.

All karmic conditions are made by oneself and borne by oneself. The ancients told you plainly, “When discussing this matter, it does not lie in words and phrases. If it depended upon words and phrases, would not the Three Vehicles and the twelve divisions of the teachings all be words and phrases?

What need would there have been for the Patriarch to come from India?”

In the preceding case Yunmen said, “An appropriate statement.” Here Yunmen again says, “An inverted statement.” Only one word differs, so why is there such a vast difference between them? Tell me, where does the complication lie?

Therefore it is said, “The Dharma is practiced in accordance with the Dharma,^[22] and the Dharma-banner is established according to the place.” “It is not the activity of mind before one’s eyes, nor is it the matter before one’s eyes. What is it at such a time?” This statement deserves only a single nod. If one is a person with eyes, one cannot be deceived in the slightest. Because the question was somewhat complicated, the answer also had to be so. In truth, Yunmen was riding the thief’s horse. Some misunderstand and say, “Originally these were the host’s words, but the guest spoke them instead.” Thus, they say, Yunmen replied, “An inverted statement.” Yet none of this is correct.

That monk’s question was excellent: “It is neither the activity of mind before the eyes nor the phenomena before the eyes. What is it at such a time?” Why did Yunmen give no other answer, but merely say, “A reversed statement”? In that instant, Yunmen shattered all the monk’s conceptual attachments. Yet, having reached this point, to still say, “A reversed statement,” is just like gouging a wound into healthy flesh. Why is this? “As soon as words arise, manifold divergent views immediately appear.” If there were no words, when have this pillar and that paper lantern ever had words? Do you understand? If, having reached this point, you still do not understand, you will have to turn yourselves around considerably before you can understand the essential point of this matter.

VERSE:

A reversed statement,

divided joint by joint.

Sharing birth and death, together they make the judgment;

Of the eighty-four thousand, who has the phoenix feather?

Thirty-three entered the tiger’s den.

Extraordinary indeed!

The moon’s reflection in a swiftly flowing stream.

COMMENTARY: Xuedou was truly an adept. Beneath the first line he added, “divided joint by joint.” Clearly, he let go of everything, took Yunmen by the hand, and walked along with him.^[23] Xuedou was capable of relinquishing everything; he dared to enter mud and water with you, dared to live and die with you. Therefore Xuedou composed his verse in this way. In truth, he only wished to free you from entanglements, pull out the nails, and wrench out the pegs.

Nowadays, people everywhere become entangled in language and thereby give rise to conceptual views. As Yantou said, “Although Xuefeng was born from the same stream as I, he did not die in the same stream as I.” If Yunmen had not been one who saw through every activity of mind, how could he have shared birth and death with you? Why was he capable of this?

Because Yunmen had escaped all defiled dharmas, such as gain and loss, right and wrong. Therefore Dongshan said, “If you wish to discern whether that person who practices the supreme Way is genuine or false, there are three kinds of leakage to serve as criteria: leakage of emotion, leakage of views, and leakage of speech. If leakage of views remains, the activity of mind cannot leave its fixed moorings, and one sinks into a poisonous sea.

If leakage of emotion remains, discriminative consciousness wavers, and one’s understanding falls into biased attachment. If leakage of speech remains, one loses the foundation of the wondrous essence, and the activity of mind cannot distinguish beginning from end. You must yourselves recognize these three leakages.

“Furthermore, there are three mysteries: the mystery within the essence, the mystery within the phrase, and the mystery within the mystery. When the ancients reached this point, they were said to have attained the great function of the whole dynamic. Encountering birth, they shared birth with you; encountering death, they shared death with you. Lying within the tiger’s mouth, they let their arms and legs hang loose and followed your lead for a thousand or ten thousand miles. Why was this? You must be able to meet them in this one matter; only then will it do.

“Of the eighty-four thousand, who has the phoenix feather?” This refers to the eighty-four thousand holy members of the assembly on Vulture Peak. “Who has the phoenix feather?” The History of the Southern Dynasties records that during the Liu Song dynasty (420–479), there was a man named Xu Chaozong of Yangxia in Chen Commandery, the son of Xu Feng. He was widely learned and possessed outstanding literary talent.

No one at court could compare with him, and people of his time regarded him as the most extraordinary talent. Because he excelled in composition, he served as an attendant in the Prince’s residence. When the Prince’s mother, Lady Yin Shu, died, Chaozong composed and presented a memorial lament.

Emperor Wu (reigned 454–464) read the piece and praised it warmly, saying, “Chaozong truly possesses the phoenix feather.” An ancient poem says: “When court is dismissed, mist and clouds fill his sleeves; when the poem is complete, pearls and jade appear beneath his brush. If you wish to know how fine and beautiful the imperial edicts are, upon the lake today there is a phoenix feather.” Long ago, at the assembly on Vulture Peak, the fourfold assembly^[24] gathered in great numbers.

The Blessed One raised a flower, and only Mahakasyapa’s expression subtly changed as he smiled. None of the others understood what principle was being conveyed. Therefore Xuedou said, “Of the eighty-four thousand, who has the phoenix feather?

Thirty-three entered the tiger’s den.”

Ananda asked Mahakasyapa, “Besides transmitting the gold-embroidered robe, did the Blessed One privately transmit any other Dharma?” Mahakasyapa called, “Ananda!” Ananda responded. Mahakasyapa said, “Take down the banner pole before the monastery gate.” Thereafter, the transmission from patriarch to patriarch, in both India and China, comprised thirty-three masters. All were capable of entering the tiger’s den.

The ancients said, “If one does not enter the tiger’s den, how can one capture the tiger cub?” Yunmen was precisely this kind of person, ready to share birth and death with others. A master of the Chan school who wishes to help others must be like this. Seated upon the master’s chair, one must help others shatter their conceptual attachments and dare to stroke the tiger’s whiskers.

Only upon attaining this degree is one qualified to be a teacher. One must possess all seven requisites before one can share birth and death with others. What is high, press down; those who are low, raise up; those who lack, give more.

Rescue those atop the lofty summit and bring them down to the open plain; rescue those lost on the open plain and bring them up to the lofty summit. “If you enter the boiling cauldron and the furnace of coals, I too will enter the boiling cauldron and the furnace of coals.” In truth, there is nothing at all; it is only to free you from entanglements, pull out the nails, wrench out the pegs, remove your bridles, and take off your saddles.

The Venerable Pingtian had an exceptionally fine verse: “The numinous light is never dimmed, from ancient times to the present, through ten thousand ages. Entering this school, do not nurture conceptual views.” Extraordinary indeed! “The moon’s reflection in a swiftly flowing stream.” There is indeed a way to emerge, as well as a dynamic means of saving people.

Xuedou brought it forth so that others might awaken for themselves to their own living potential. Do not follow the words of others. If you follow the words of others, you are indeed the moon’s reflection in a swiftly flowing stream.

How will you ever attain peace? Let go once and for all!

CASE SIXTEEN

JINGQING’S MAN IN THE WEEDS

POINTER: The Way has no side paths; to stand there is to stand alone in peril. The Dharma does not belong to seeing and hearing; it transcends language and thought. If you can pass through the thorny forest and untie the bonds imposed by Buddhas and patriarchs, you will have reached a place of peace and security, where heavenly beings have no path by which to offer flowers and outsiders have no opening through which to peer.

Then, though walking all day, you have never walked; though speaking all day, you have never spoken. Freely and at ease, you may fully employ expedient means, wielding the sword that kills and gives life. Yet even if you attain such a state, you should still know that within the gate of expedient means, one hand raises up while the other presses down.

Even so, there remains a slight attachment. As for the fundamental matter, none of this amounts to anything at all. What is the fundamental matter?

Try to bring it forth and see.

CASE: A monk asked Jingqing, “This disciple is pecking from within; I ask the Master to peck from without.” Jingqing said, “Can you still come forth alive?” The monk said, “If I cannot come forth alive, I will certainly be laughed at by others.” Jingqing said, “You too are a man in the weeds.”

COMMENTARY: Ching-ch'ing was a Dharma heir of Hsüeh-feng and lived at the same time as Pen-jen, Hsüan-sha, Tsu-shan, and Fu of T'ai-yüan. At first, upon meeting Hsüeh-feng, he attained the essential principle of the school; afterward, he frequently employed the expedient of “pecking and tapping” to instruct later students. He was exceptionally skilled at expounding the Dharma in accordance with the capacities of his listeners.

Once Ching-ch'ing instructed the assembly, saying, “Those who journey on foot must possess both the eye of simultaneous ‘pecking and tapping’ and the great function of simultaneous ‘pecking and tapping’; only then are they worthy of calling themselves patch-robed monks. It is like when the mother hen taps, the chick cannot fail to peck;

and when the chick pecks, the mother hen cannot fail to tap.” A monk came forward and asked, “When the mother hen taps and the chick pecks, how is it from the Venerable’s point of view?” Ching-ch'ing said, “Truly glad tidings.” The monk said, “When the chick pecks and the mother hen taps, how is it from the student’s point of view?” Ching-ch'ing said, “The original face is revealed.” Thus it is said that in Ching-ch'ing’s school there was the expedient of “pecking and tapping.”

This monk was also a guest of their house, and therefore understood the affairs within their household. Thus he asked, “The disciple pecks; I ask the Master to tap.” In the lineage of Tung-shan, this kind of question is called borrowing a matter to inquire about the functioning of mind. Why is this so?

When the chick pecks and the mother hen taps, they naturally accord simultaneously. Ching-ch'ing, too, was excellent; it may be said that his hands and feet corresponded, and his mind and eye illuminated one another. He immediately replied, “Can you still live?” The monk, too, was excellent and knew how to change with the situation.

In this single statement of Ching-ch'ing there are host and guest, illumination and function, killing and giving life. The monk said, “If I could not live, I would inevitably be laughed at by others.” Ching-ch'ing said, “You too are a man in the weeds.” Always wading through water and mud, Ching-ch'ing was exceedingly skillful in this matter.

Since the monk knew how to ask in this way, why did Ching-ch'ing say, “You too are a man in the weeds”? Because the eyes of an adept must be like this—like sparks struck from flint, like a flash of lightning. Whether one can reach it or not, it is difficult to avoid losing body and life. If you are like this, you will see why Ching-ch'ing called that monk a man in the weeds.

Therefore Nan-yüan instructed the assembly, saying, “People everywhere possess only the eye of simultaneous ‘pecking and tapping,’ but not the great function of simultaneous ‘pecking and tapping.’” A monk came forward and asked, “What is the great function of simultaneous ‘pecking and tapping’?” Nan-yüan said, “An adept neither pecks nor taps. Both pecking and tapping are wrong.” The monk said, “This disciple still has a point of doubt.” Nan-yüan said, “What is your point of doubt?” The monk said, “Wrong.” Nan-yüan then struck him. The monk did not accept it, so Nan-yüan drove him out.

Later, this monk went to Yün-men’s assembly and recounted the story above. A monk asked, “Then was Nan-yüan’s staff broken?” At this, the monk suddenly awakened. Tell me, where does the meaning of this story lie?

The monk then returned to pay his respects to Nan-yüan, but Nan-yüan had already passed away, so he went in to see Feng-hsüeh. Just as he finished bowing, Feng-hsüeh said, “Are you the monk who asked my late master about simultaneous pecking and tapping?” The monk said, “Yes.” Feng-hsüeh said, “How did you understand it at that time?” The monk said, “At that time, this humble one was as though walking beneath the shadow of a lamp.” Feng-hsüeh then said to the monk, “You have understood.” Tell me, what is this like?

That monk merely came and said, “At that time, this humble one was as though walking beneath the shadow of a lamp.” Why did Feng-hsüeh tell him, “You have understood”?

Later, Ts'ui-yen remarked, “Although Nan-yüan devised his strategy within his own encampment, the land was vast and the people few; those who knew the tune were rare.” Ts'ui-yen commented, “At that time, if Nan-yüan had struck him the moment he opened his mouth, let us see what he would have done.” If you can see this public case, you will see the point where that monk and Ching-ch'ing met. How can one avoid being called a man in the weeds by Ching-ch'ing? Because Hsüeh-tou admired Ching-ch'ing’s words “a man in the weeds,” he composed this verse.

VERSE:

The Ancient Buddha had a family style;

Question and answer incurred reproach.

Mother and child do not know each other;

Ask who pecks and taps together?

Pecked—awake,

Still within the shell.

Struck yet again—

The patch-robed monks beneath heaven are useless wooden clappers.

COMMENTARY: “The Ancient Buddha had a family style”—with this single line alone, Hsüeh-tou has completely versified this “public case.” Those who stick out their faces cannot possibly draw near. If they do draw near, they will fall from a peak ten thousand fathoms high. The very moment you poke out your head, you have already fallen into the weeds.

Even if you can move freely in every direction, it is still not worth exerting yourself. Hsüeh-tou said, “The Ancient Buddha had a family style.” It is not merely so now. When Śākyamuni Buddha was first born, with one hand pointing to heaven and the other pointing to earth, he looked in the four directions and said, “Above heaven and below heaven, I alone am the World-Honored One.” Yün-men said, “Had I seen him at that time, I would have struck him dead with one blow and thrown him to the dogs to eat, in hopes of bringing peace to the world.” Only in this way could one give an appropriate response.

Thus all the expedients of pecking and tapping are the family style of the Ancient Buddha.

If you attain this Way, with one punch you can knock down the Yellow Crane Tower, and with one kick throw Parrot Island into confusion.^[25] It is like a mass of fire: whoever approaches has his face scorched. It is like the T'ai-a Sword: whoever toys with it loses body and life. Only those who have thoroughly penetrated and attained liberation can be like this. But if one is deluded about the fundamental source and entangled in words, there is no way to grasp this manner of speaking.

“Question and answer incurred reproach.” Here precisely are one host and one guest, one question and one answer. Within the very question and answer there is reproach. This is called “question and answer incurred reproach.” Hsüeh-tou profoundly understood this matter, so he versified it all in only two lines.

Finally, Hsüeh-tou entered the weeds to explain it thoroughly for you: “Mother and child do not know each other; ask who pecks and taps together?” Although the mother hen taps, she still cannot cause the chick to peck its way out. Although the chick pecks its way out, it still cannot cause the mother hen to tap. The mother hen and chick do not know each other; at the moment of pecking and tapping, who pecks and taps simultaneously?

Even if you understand it this way, you still cannot escape Hsüeh-tou’s final line. Why? Have you not heard Hsiang-yen say, “The child succeeds.

Why? Have you not heard Hsiang-yen say, ‘The child pecks and the mother taps; the child awakens without breaking through. Mother and child are both forgotten; responding to conditions, there is no error.

Together they sing and harmonize along the Way; the mysterious subtlety walks alone.’” Hsüeh-tou truly fell into the weeds and stirred up trouble by saying, “Pecked.” This one word versifies Ching-ch'ing’s reply, “Can you still live?” “Awake” versifies the monk’s reply, “If I could not live, I would inevitably be laughed at by others.” Why did Hsüeh-tou say, “Still within the shell”? Hsüeh-tou distinguished black and white amid sparks struck from flint and clearly discerned the workings of phenomena and the functioning of mind within a flash of lightning.

Ching Ch'ing said, “You too are a man in the weeds.” Hsueh Tou said, “He was struck again.” This point is somewhat difficult. Ching Ch'ing said, “You too are a man in the weeds.” Can it be said that Ching Ch'ing plucked out that monk’s eyes? Does this statement mean that he was still inside his shell? Yet none of these interpretations is correct. Why is this so? If one understands, one may travel on foot everywhere and still be able to repay one’s debt of gratitude to the teacher. When this mountain monk speaks in this way, I too become a man in the weeds.

“Throughout the world, patch-robed monks search in vain.” Who is it that does not give names and descriptions? At this point, Hsueh Tou could neither name nor describe it, yet he caused trouble for others—the patch-robed monks throughout the world. Tell me, where did Ching Ch'ing act for the sake of that monk? None of the patch-robed monks throughout the world can leap free of it.

CASE SEVENTEEN

HSIANG LIN’S “SITTING FOR A LONG TIME”

POINTER: Cutting through nails and shearing through iron, only then can one be a master of our school. Avoiding arrows and fearing blades, how could one be an adept? For the moment, set aside the place where even a needle point cannot penetrate. Tell me, what is it like when white waves surge up to the heavens? Let us bring it up and see.

CASE: A monk asked Hsiang Lin, “What is the meaning of the Patriarch’s coming from the Western Heaven?” Hsiang Lin said, “Sitting for a long time becomes wearisome.”

COMMENTARY: Hsiang Lin said, “Sitting for a long time becomes wearisome.” Do you understand? If you understand, then upon the tips of a hundred blades of grass, the weapons of war are laid to rest. If you do not understand, listen carefully to the judgment. When the ancients traveled on foot, they chose companions to journey with and often went forth as soon as they caught the wind. When Yun Men was spreading the Way in Kuangnan, Hsiang Lin had just left the land of Shu. He was a contemporary of O Hu and Ching Ch'ing. At first he went to study Zen at Pao Tz'u Monastery in Hunan; afterward he joined Yun Men’s assembly and served as Yun Men’s attendant for eighteen years.

At Yun Men’s place, Hsiang Lin personally attained and personally heard. Although his awakening came late, he was truly a vessel of great capacity. Throughout the eighteen years he stood in attendance upon Yun Men, Yun Men would say, “What is this?” At those times Hsiang Lin presented his understanding countless times, but in the end it still did not accord with Yun Men’s essential intent.

One day he suddenly said, “This disciple understands!” Yun Men said, “Why not say something that goes beyond?” Hsiang Lin remained for another three years. Most of what Yun Men taught concerning the great function was expounded for Hsiang Lin. Attendant Yuan recorded it all.

Later Hsiang Lin returned to Shu. At first he stayed at Crystal Palace Monastery in Tao Chiang; later he moved to Hsiang Lin Monastery in Ch'ing Ch'eng.

Master Chih Men Tso was originally from Chekiang. Having heard much about Hsiang Lin’s work of teaching and transforming others, he made a special journey to Shu to meet him. Tso was Hsueh Tou’s teacher. Although Yun Men taught innumerable disciples, when the practice of the Way was discussed at that time, Hsiang Lin’s branch was the most flourishing. After returning to Shu, Hsiang Lin lived in monasteries there for forty years and died only upon reaching the age of eighty. During his lifetime he often said, “Only when I reached the age of forty did my body and mind become wholly unified.”

Hsiang Lin often instructed the assembly, saying, “Whenever you travel on foot seeking a good spiritual friend, you must bring along the eye that distinguishes black from white and perceives what is shallow and what is deep. First of all, you must establish your resolve, just as Shakyamuni Buddha did while still on the causal ground. Every word uttered and every thought that arises must serve to establish this resolve.”

Later a monk asked, “What is the single lamp within the room?” Hsiang Lin said, “If three people insist that it is a tortoise, then it is a tortoise.” The monk also asked, “What is the matter beneath the patch-robed monk’s robe?” Hsiang Lin said, “The fire of the twelfth month burns the mountains.” From ancient times to the present, there have been many answers to the question, “What is the meaning of the Patriarch’s coming from the Western Heaven?” Yet only Hsiang Lin here tied up the tongues of everyone in the world.

There is no place left for you to calculate and theorize. The monk asked, “What is the meaning of the Patriarch’s coming from the Western Heaven?” Hsiang Lin said, “Sitting for a long time becomes wearisome.” It may be called tasteless words, a tasteless phrase, a tasteless matter—choking people’s mouths and leaving them no place to breathe. If you see it, you see it immediately; if you do not, the greatest taboo is to give rise to conceptual views.

Hsiang Lin had encountered adepts who came to question him; thus he possessed Yun Men’s technique as well as the mode of the “three phrases.” People often misunderstand and say, “The Patriarch came from the Western Heaven and sat in Zen for nine years facing a wall. Is that not ‘sitting for a long time becomes wearisome’?” What basis could there be for saying this? Do you not see that the ancients possessed vast, great freedom, their feet firmly planted on solid ground? They did not have many intellectual views about the Buddha Dharma; they merely responded according to the occasion. As the saying goes, “The Dharma is practiced in accordance with the Dharma; the Dharma banner is established according to the place.” Hsueh Tou took advantage of the wind to add fuel to the fire in his verse.

VERSE:

One person, two people, thousands and tens of thousands of people,

All have loosened the reins and removed the saddles.

Turning left, turning right, they follow along behind;

Tzu Hu intended to strike Liu the Iron Grindstone.

COMMENTARY: Hsueh Tou, as direct as a spark struck from stone or a flash of lightning, thrusts it all forth for you to see; yet you can see it only if you understand immediately upon hearing it brought up. He truly belonged to Hsiang Lin’s lineage, and therefore could speak in this way. If you can understand immediately in this manner, it is exceedingly extraordinary.

“One, two, thousands and tens of thousands—all have loosened the reins and removed the saddles.” Free, untroubled, and at ease, they are unstained by birth and death and unbound by discriminations arising from views of ordinary beings and sages. Above, there is nothing to look up to; below, attachment to self is severed. Just like Hsiang Lin and Hsueh Tou—how could there be only thousands and tens of thousands?

In truth, every person throughout heaven and earth is like this. The Buddhas before and the Buddhas after are also all like this.

If you intend to seek understanding in words and phrases, it is just like “Tzu Hu intended to strike Liu the Iron Grindstone.” In fact, the moment you respond in this way, Hsueh Tou has already struck you. Tzu Hu studied with Nan Ch'uan and was a contemporary of Chao Chou and Ta Ch'ung Shen. At that time, Liu the Iron Grindstone had built a hermitage below Mount Kuei. No one from anywhere could do anything with her. One day Tzu Hu came with a swagger and asked, “Is this Liu the Iron Grindstone?” Liu the Iron Grindstone said, “I do not presume.” Tzu Hu said, “Will you turn to the right or turn to the left?” Liu the Iron Grindstone said, “Master, do not turn things upside down.” Before she had finished answering, Tzu Hu struck her.

That monk asked, “What is the meaning of the Patriarch’s coming from the Western Heaven?” Hsiang Lin replied, “Sitting for a long time becomes wearisome.” If you understand in this way, you “turn left and right and follow along behind.” Tell me, what does Hsueh Tou’s verse mean?

CASE EIGHTEEN

EMPEROR SU TSUNG REQUESTS THE DHARMA

CASE: Emperor Suzong asked National Teacher Huizhong, “A hundred years from now, what will you require?” The National Teacher said, “I ask Your Majesty to build me a seamless pagoda.” Suzong said, “Master, please tell me what that pagoda is like.” The National Teacher remained silent for a long while, then asked, “Does Your Majesty understand?” Suzong said, “I do not understand.” The National Teacher said, “I have a Dharma-transmitting disciple named Danyuan who understands this matter very well.

I ask Your Majesty to summon him and question him.” After the National Teacher passed away, Suzong summoned Danyuan and asked him the meaning of the foregoing. Danyuan said, “South of Xiang, north of Tan.” Xuedou commented, “One hand alone makes no loud sound.” In between is gold sufficient for the whole nation. Xuedou commented, “A strange staff.” Beneath the shadowless tree are fleets of boats.

Xuedou commented, “The sea is calm, the rivers clear.” Within the crystal palace there is no one who knows. Xuedou commented, “It has been brought forth.”

COMMENTARY: Suzong and Daizong were both descendants of Xuanzong. While still crown princes, both were very fond of investigating Chan. Because a great rebellion arose in the realm,^[26] Xuanzong had to flee to Shu.

The Tang dynasty had originally established its capital at Chang’an, but after An Lushan occupied it, the capital had to be moved to Luoyang. When Suzong assumed power, National Teacher Huizhong was living in a hermitage on Mount Baiya in Dengzhou. Today it is the Xiangyan practice center.

Although Huizhong never descended the mountain for forty years, the renown of his virtuous practice nevertheless reached the imperial palace. In the second year of Shangyuan ⁽⁷⁶¹⁾, Suzong sent an envoy to invite Huizhong into the palace. Suzong accorded the Master all the ceremonies due a teacher and revered him exceedingly.

Huizhong often expounded the supreme Way to Suzong. Whenever the Master left the court, Suzong personally ordered a carriage and saw him off. The court officials were all displeased and wished to report the matter to Suzong.

Huizhong possessed the supernatural power of knowing others’ minds,^[27] so he went to see Suzong first and said, “In the presence of Śakra, Lord of the Devas, I have seen sovereigns as numerous as scattered grains of rice, like flashes of lightning.” Suzong’s reverence for him grew still further.

When Daizong succeeded to the throne ⁽⁷⁶²⁾, he again invited Huizhong to reside at Guangzhai Monastery. There he remained for sixteen years, teaching the Dharma according to circumstances, until he passed away in the tenth year of Dali ⁽⁷⁷⁶⁾.

In former times, the Venerable of Mount Qingcuo in Shannan Prefecture had been a fellow traveler of the National Teacher. National Teacher Huizhong often petitioned the emperor to summon Qingcuo to court. The emperor issued three decrees inviting him, but Qingcuo did not come. He often rebuked Huizhong for serving as National Teacher under two emperors. The emperor, father and son, investigated Chan together. According to the Jingde Record of the Transmission of the Lamp, the question above was asked by Daizong. The question that Suzong asked Huizhong was, “What is the ten-bodied Tamer?”

When Huizhong was about to enter nirvana, he went to bid farewell to Daizong. Daizong asked, “A hundred years from now, what will the National Teacher require?” It was merely an ordinary question. Yet this old fellow raised waves where there was no wind, saying, “Please build this old monk a seamless pagoda.” Tell me, why did he do such a thing in broad daylight beneath a clear blue sky?

Building a pagoda would have been enough; why did he have to call it a seamless pagoda? Daizong was indeed an adept, and so he pressed him, “Master, please tell me what the pagoda is like.” Huizhong remained silent for a long while, then said, “Does Your Majesty not understand?” The strange thing is that this is exceedingly difficult to penetrate. When the great National Teacher was pressed in this way by the emperor, all he could do was grimace.

Even so, anyone other than this old fellow would surely have been completely flustered.

Many people say that Huizhong’s silence itself was the form of the pagoda. If it is understood this way, the entire school of Bodhidharma is as good as annihilated. If one says that silence is the key to the matter, then surely mute people also understand Chan.

Have you not heard that a non-Buddhist once asked the Buddha, “I do not ask about speech, nor do I ask about silence.” The Blessed One remained silent. The non-Buddhist bowed and praised him, saying, “The Blessed One, in his great loving-kindness and great compassion, has dispersed the clouds of delusion and enabled me to see the entrance to the Way.” After the non-Buddhist had departed, Ānanda asked the Buddha, “What did that non-Buddhist realize that made him say he had seen the entrance?” The Blessed One said, “He is like a fine horse in the world that runs at the mere sight of the shadow of the whip.” People often try to fathom this silence, but there is nothing there to grasp.

Wuzu brought it up, saying, “Before you are pearls and agate; behind you are agate and pearls. To the east are Avalokiteśvara and Mahāsthāmaprāpta; to the west are Mañjuśrī and Samantabhadra. In the middle is a banner flapping in the wind.”

Huizhong asked, “Does Your Majesty understand?” Suzong said, “I do not understand,” yet there was still something to this. Tell me, is this “not understanding” the same as or different from Emperor Wu of Liang’s “I do not know” in the first case? They are similar, but they are not one and the same.

Huizhong said, “I have a Dharma-transmitting disciple named Danyuan who understands this matter very well. I ask Your Majesty to summon him and question him.” Xuedou brought this up, saying, “One hand alone makes no loud sound.” Set aside for the moment the fact that Daizong did not understand; did Danyuan understand? One need only say, “Master, please tell me what that pagoda is like.” No one throughout heaven and earth can do anything about it.

Wuzu commented, “You are the teacher of the whole nation; why did you not speak, but instead pushed the matter onto your disciple?”

After Huizhong passed away, Suzong summoned Danyuan and asked him the meaning of the troublesome matter Huizhong had raised. Danyuan naturally understood what Huizhong had said, and so he needed only this verse: “South of Xiang, north of Tan; in between is gold sufficient for the whole nation. Beneath the shadowless tree are fleets of boats; within the crystal palace there is no one who knows.”

Danyuan’s personal name was Yingzhen, and he was an attendant of National Teacher Huizhong. Later he went to reside at Danyuan Monastery in Jizhou. At that time Yangshan came to visit Danyuan.

Danyuan spoke harshly and had such a fierce disposition that no one could approach him. Unable to remain there, Yangshan went to question Chan Master Xingkong. A monk asked Xingkong, “What is the meaning of the Patriarch’s coming from the Western Heaven?” Xingkong said, “It is like a person at the bottom of a well a thousand feet deep.

If you can rescue that person without using even an inch of rope, I will then tell you the meaning of the Patriarch’s coming from the Western Heaven.” The monk said, “Recently, the Venerable Shuang in Hunan has also been talking this way and that to everyone.” Xingkong then called to Yangshan, “Novice, drag this corpse out of here at once!”

Afterward, Yangshan recounted the incident and asked Danyuan, “How can the person at the bottom of the well be rescued?” Danyuan shouted, “Fool! Who is there in the well?” Yangshan still did not understand the essential meaning. Later, Yangshan asked Guishan. Guishan called out, “Huiji!” Yangshan replied, “Yes!” Guishan said, “He has come out!” Yangshan thereby attained great awakening and said, “At Danyuan’s place I attained the essence; at Guishan’s place I attained the function.”

A single verse by Chen Yuan has already caused a great many people to misunderstand. People commonly misconstrue it, saying, “Xiang means ‘to see one another,’ and Tan means ‘to converse.’ Between them stands a seamless stupa;

therefore the verse says, ‘Between them is gold sufficient for the whole nation.’ The exchange between Emperor Suzong and Huizhong is precisely ‘beneath the shadowless tree, boats gather in throngs.’ Suzong did not understand, so the verse says, ‘Within the crystal palace, there is no one who knows.’” Others say, “Xiang is south of Zhangzhou, and Tan is north of Tanzhou. ‘Between them is gold sufficient for the whole nation.’” They know only to blink and look around, saying, “This is precisely the seamless stupa.” If you understand it this way, you still have not escaped attachment to views.

But how should Xuedou’s four pivotal phrases be understood? People today do not understand the intent of the ancients. Tell me, how do you understand “South of Xiang, north of Tan”?

How should “Beneath the shadowless tree, boats gather in throngs” be understood? If you understand, your whole life will indeed be at ease. “South of Xiang, north of Tan.” Xuedou said, “The sound of one hand does not resound loudly.” Unable to do otherwise, he tells you, “Between them is gold sufficient for the whole nation.” Xuedou said, “A strange staff.” An ancient said, “If you comprehend the staff, the work of a lifetime’s study is finished.” “Beneath the shadowless tree, boats gather in throngs.” Xuedou said, “The sea is calm, the rivers clear.” All at once, the gates are thrown wide open, gleaming in all eight directions.

“Within the crystal palace, there is no one who knows.” Xuedou said, “It has been raised.”

All at once, he explains everything clearly for you. It is truly difficult to see. Yet even if you see it, that too is fine; only there still remain a few points of misunderstanding, because you understand through words and phrases. Only at the very end, when Xuedou says, “It has been raised,” is there still something there. Xuedou plainly elucidates everything at once in verse; ultimately, however, he is simply versifying that seamless stupa.

VERSE:

The seamless stupa—

Still difficult to see.

A clear pool does not permit the dragon to coil;

Tier upon tier,

Shadows upon shadows,

Displayed for people throughout a thousand ages and ten thousand ages.

COMMENTARY: Xuedou begins by saying, “The seamless stupa—still difficult to see.” Though it stands alone with nothing concealed, to see it remains as difficult as ever. Xuedou’s compassion is boundless, and so he tells you again, “A clear pool does not permit the dragon to coil.” Wuzu said, “In Xuedou’s entire collection of verses on old cases, I favor only the line, ‘A clear pool does not permit the dragon to coil.’ Yet there is still something there.” Many people keep fussing over National Teacher Huizhong’s silence.

If you understand it that way, you are immediately mistaken. Have you not heard it said, “A sleeping dragon is not seen in stagnant water. Where it is absent, moonlight glimmers upon the rippling water; where it is present, waves arise even without wind”?

It is also said, “A sleeping dragon always fears the deep-blue pool.” As for this old fellow, even if great waves surge and tower to the heavens, he never coils up there.

At this point Xuedou’s verse comes to an end. Afterward, he adds a little more attention and constructs the seamless stupa. Then he continues, “Tier upon tier, shadows upon shadows, displayed for people throughout a thousand ages and ten thousand ages.” How do you see it? Where is it now? Even if you see it clearly, do not mistakenly take it for the balance point of the scale beam.

CASE NINETEEN

JUZHI’S ONE-FINGER ZEN

POINTER: When a single mote of dust rises, it gathers in heaven and earth; when a single flower blooms, the whole world opens. Yet before the mote of dust rises and the flower blooms, how should one look? Therefore it is said, “It is like cutting a skein of thread: when one strand is cut, the entire skein is cut. It is like dyeing a skein of thread: when one strand is dyed, the entire skein is dyed.”

Now all entangling vines must be severed. Bring forth the entire treasure of your own house and respond to circumstances, without the slightest difference between high and low, before and after. At that time, everything will manifest fully. If you have not yet reached this, please examine the text below.

CASE: Whenever someone asked Master Juzhi a question, he merely raised one finger.

COMMENTARY: If you understand by relying on the finger, you betray Juzhi; but if you understand without relying on the finger, it is also like boring into iron. Understanding is thus, and not understanding is thus; high is thus, and low is thus; right is thus, and wrong is thus. Therefore it is said, “When a single mote of dust rises, it gathers in heaven and earth; when a single flower blooms, the whole world arises; a lion upon the tip of a single hair appears upon billions of hairs.”^[28]

Yuanming said, “When it is cold, all heaven and earth are cold; when it is hot, all heaven and earth are hot.” The mountains, rivers, and great earth extend downward to the Yellow Springs; the myriad phenomena extend upward to the highest heavens. Tell me, what is this, and what is extraordinary about it? If you understand, there is nothing that requires exertion; if you do not understand, everything will be obstructed.

Master Juzhi was from Mount Jinhua in Wuzhou. Long ago, while the Master was living in a grass hermitage, a nun named Shiji came to his dwelling. She went straight inside without bothering to remove her hat, and, holding her ringed staff, circled the meditation platform three times, saying, “If you can speak a word, I will remove my hat.” She asked this three times, but Juzhi was unable to answer. The nun then started to leave. Juzhi said, “It is already getting dark; you may stay for the night.” The nun replied, “If you can speak a word, I will reconsider.” Juzhi sighed and said, “Though I possess the body of a man, I lack the spirit of a man.” He then roused himself and resolved to investigate this matter fully.

Afterward, the Master considered leaving his hermitage and traveling from place to place to call upon virtuous spiritual teachers, so he prepared himself for pilgrimage. That night, the mountain deity said to him, “You need not leave this place. Tomorrow, a living bodhisattva will come here and teach the Dharma to you. You need not go anywhere.” The next day, Master Tianlong indeed came to his hermitage. Juzhi received him with full ceremony and recounted the previous day’s events. Tianlong merely raised one finger before Juzhi. Juzhi suddenly attained great awakening. Because the Master was solemn and wholly attentive at that moment, the bottom of the bucket fell out so readily. From then on, whenever anyone asked Juzhi anything, he merely raised one finger.

COMMENTARY: If you understand by relying on the finger, you betray Juzhi; but if you understand without relying on the finger, it is also like boring into iron. Understanding is thus, and not understanding is thus; high is thus, and wrong is thus. Therefore it is said, “When a single mote of dust rises, it gathers in heaven and earth; when a single flower blooms, the whole world arises; a lion upon the tip of a single hair appears upon billions of hairs.”^[29]

Yuanming said, “When it is cold, all heaven and earth are cold; when it is hot, all heaven and earth are hot.” The mountains, rivers, and great earth extend downward to the Yellow Springs; the myriad phenomena extend upward to the highest heavens. Tell me, what is this, and what is extraordinary about it? If you understand, there is nothing that requires exertion; if you do not understand, everything will be obstructed.

Master Juzhi was from Mount Jinhua in Wuzhou. Long ago, when the Master was still living in a thatched hermitage, a nun named Shiji came to his hermitage. She walked straight inside without bothering to remove her hat, and, holding her staff, circled the meditation seat three times, saying, “If you can say something, I will take off my hat.” She asked this three times, but Juzhi could not answer. The nun then prepared to leave. Juzhi said, “It is already late; you may stay the night.” The nun replied, “If you can say something, I will consider staying.” Again Juzhi could say nothing. The nun departed. Juzhi sighed and said, “Though I possess the body of a great man, I lack the spirit of a great man.” He then roused himself and resolved to investigate this matter thoroughly.

Afterward, the Master thought of leaving the hermitage and traveling from place to place to consult spiritual teachers, so he made preparations to set out on pilgrimage. That night, the mountain deity told him, “You need not leave this place. Tomorrow a bodhisattva in manifested form will come here and expound the Dharma for you; you need not go anywhere.” The next day, Master Tianlong indeed came to his hermitage. Juzhi received him with full ceremony and related what had happened the previous day. Tianlong merely raised one finger before Juzhi. Juzhi suddenly attained great awakening. Because the Master was earnest and wholly attentive at that time, the bottom of the bucket fell out so readily. Thereafter, whenever anyone questioned Juzhi, he merely raised one finger.

Changqing said, “Fine food is not meant for one who is already full.” Xuansha said, “What does this mean?” Yunju Xi said, “In saying this, does Xuansha approve of Juzhi or not? If he approves, why does he say he would break off the finger? If he does not approve, where was Juzhi mistaken?” Caoshan Benji said, “What Juzhi received was somewhat crude. He understood only one expedient and one perspective. My teacher knew only how to clap and rub his hands; as I see it, Xiyuan alone was extraordinary.”^[30] Xuanjue further said, “Tell me, did Juzhi awaken or not? Why is it said that what he received was somewhat crude?” If he had not awakened, why did he say, “All my life, I have used this one-finger Chan without exhausting it”? Tell me, what did Caoshan mean?

At that time, of course, Juzhi did not understand. Later, after he had awakened, whenever anyone asked him anything, Juzhi would extend one finger. Why were thousands upon thousands of people unable to trap him or shatter his expedient? If you understand it in terms of the finger, you certainly do not understand the intention of the ancient. This kind of Chan is easy to investigate but difficult to understand. Nowadays, as soon as people are questioned, they raise a finger or hold up a fist; this is merely playing ghostly tricks. You must see into the matter through to the bones and marrow before you can understand.

There was an attendant boy in Juzhi’s hermitage. Once, while outside, someone asked him, “What method does your master ordinarily use to teach people?” The boy raised a finger. When he returned and related this to Juzhi, Juzhi took a knife and cut off the boy’s finger. The boy screamed and ran away, but Juzhi called to him. The boy turned his head, and Juzhi raised one finger. The boy suddenly penetrated the matter. Tell me, what principle did the boy perceive? When Juzhi was about to pass away, he instructed the assembly, saying, “I obtained one-finger Chan from Tianlong, and throughout my life I have never exhausted its use. Do you wish to understand?” He then raised one finger and passed away.

Later, Mingzhao, the One-Eyed Dragon, asked his Dharma uncle Guotai Shen, “An ancient said that Juzhi recited only three lines of writing, yet his reputation surpassed everyone’s. How can those three lines be presented to people?” Shen also raised one finger. Mingzhao said, “Had it not been for today, how would I have come to know the traveler from Guazhou?” Tell me, what did he mean?

Throughout his life, Bima used only a three-pronged fork. Throughout his life, whenever Master Dadi was asked anything, he merely struck the ground once. Later, someone hid his staff and asked him, “What is Buddha?” Dadi merely opened his mouth wide. These too were methods whose use could not be exhausted in a lifetime.

Wuye said, “Bodhidharma, observing that this land of China possessed the capacity for the Mahayana, transmitted the mind-seal to guide those who had lost their way in delusion. Those who attain the mind-seal no longer discriminate between foolish and wise, ordinary and holy. Much falsehood is not equal to a little truth.

A great man will surely rest at once, sever the myriad conditions, cross beyond the stream of birth and death, and escape all conventional patterns. Even without a retinue and adornments, he naturally attains it without cultivation.” Throughout his life, whenever anyone asked Wuye anything, he merely said, “Do not entertain deluded thoughts.” Thus it is said, “Penetrate one object, and thousands upon thousands of objects are penetrated all at once.

Understand one expedient, and suddenly thousands upon thousands of expedients are understood.”

People nowadays are not like this. They merely drown in concepts and views, failing to understand the place of awakening of the ancients. Could Juzhi truly have had no other method to employ? Why did he use only one finger? You must understand how profoundly and intimately Juzhi helped others precisely here!

Do you wish to know the method of conserving energy? Return to Yuanming’s saying: “When it is cold, the whole heaven and earth are cold; when it is hot, the whole heaven and earth are hot.” The mountains, rivers, and great earth rise majestically aloft; the myriad phenomena descend in rugged profusion. Where can one-finger Chan be sought?

VERSE:

Deeply cherishing Juzhi, who skillfully taught people—

In all the universe, has there ever been anyone else?

Once he cast a floating branch upon the vast sea;

The night waves carried it to a blind turtle.

COMMENTARY: Xuedou was highly accomplished in literary composition. He particularly delighted in composing verses on abstruse public cases. “Deeply cherishing Juzhi, who skillfully taught people—in all the universe, has there ever been anyone else?” Students nowadays praise and blame the ancients, setting up host and guest, with one question and one answer. Xuedou raises it all at once; this is precisely his way of helping others. Therefore he said, “Deeply cherishing Juzhi, who skillfully taught people.” Tell me, why did Xuedou cherish Juzhi? Since the establishment of heaven and earth, has there ever been anyone like him? There was only old Juzhi. Anyone else would inevitably have become entangled in complications; only Juzhi could use one-finger Chan until old age and death.

People often mistakenly explain it by saying, “The mountains, rivers, and great earth are empty; persons are empty; dharmas are empty. Even if the universe were suddenly transformed into emptiness, only old Juzhi would remain.” Yet this has nothing whatsoever to do with this public case.

“Once he cast a floating branch upon the vast sea.” Nowadays people call this the sea of birth and death. Sentient beings sink and swim in the sea of karma, not understanding themselves and never able to escape. Juzhi received beings with compassion, using one-finger Chan amid the sea of birth and death to save people, just as one casts a floating branch into the water to rescue a blind turtle, enabling sentient beings to reach the other shore.

“The night waves drive the blind turtle onward.” The Lotus Sutra says, “It is like a one-eyed turtle clinging to a floating piece of wood and thereby escaping death by drowning.” When a good spiritual friend receives someone like a dragon or a tiger, he causes him to go into a world where there is a Buddha so that they may act together as host and guest, and into a world where there is no Buddha so that they may cut off the connecting road. But what can be done upon receiving a blind turtle?

CASE TWENTY

LONGYA AND THE MEANING OF THE PATRIARCH’S COMING FROM THE WEST

POINTER: Piling up hills and mountains, colliding with walls and breaking through barriers, harboring intentions and employing devices—always smoldering with frustration. Suppose someone were to step forth, overturn the great ocean, knock Mount Sumeru down, shout the white clouds apart, and smash empty space to pieces. With a single device and a single circumstance, he would immediately render everyone under heaven speechless, leaving you no place even to approach. Tell me, has there ever been such a person from ancient times to the present? Let us bring the matter forth and see.

CASE: Longya asked Cuiwei, “What is the meaning of the Patriarch’s coming from the West?” Cuiwei said, “Pass me the meditation brace so that I may have a look at it.” Longya handed the meditation brace to Cuiwei. Cuiwei took it and struck Longya. Longya said, “Strike if you will, but this still has nothing to do with the meaning of the Patriarch’s coming from the West!”

Longya again asked Linji, “What is the meaning of the Patriarch’s coming from the West?” Linji said, “Pass me the sitting cushion so that I may have a look at it.” Longya picked up the sitting cushion and handed it to Linji. Linji took it and struck Longya. Longya said, “Strike if you will, but this has nothing to do with the meaning of the Patriarch’s coming from the West!”

COMMENTARY: Master Cuiyan Zhi said, “At that time it was so; but today, is there still blood beneath the skin of the patch-robed monks?” Guishan Che said, “Cuiwei and Linji were truly masters of our school.” Longya parted the grass and watched the wind; he is indeed worthy of serving as a model for later generations. After he became abbot of a monastery, a monk asked him, “Venerable sir, at that time did you agree with those two honored elders?” Longya said, “Agree I did, but it had nothing to do with the meaning of the Patriarch’s coming from the West.” Longya looked before and after, prescribing medicine according to the illness.

Dagui, however, was not like this. When someone asked whether Longya had agreed with those two honored elders at that time, or whether Longya had understood, he would immediately strike him. In this way, he not only accorded with the essential teaching of Cuiwei and Linji but also did not disappoint the questioner.

Shimen Cong said, “If Longya were not pressed, he would still be all right; but if some monk pressed him with further questions, he would immediately lose one eye.”

Xuedou said, “Linji and Cuiwei knew only how to grasp firmly, not how to let go. Had I been Longya at that time, as soon as they told me to fetch the meditation brace and the sitting cushion, I would have picked them up and immediately thrown them down.”

Wuzu Jie said, “Why is the venerable master’s face so long?” He also said, “The Patriarch’s planet Saturn is directly overhead.”

Huanglong Xin said, “Longya leads away the plowman’s ox and snatches food from a hungry man. Once one understands, one understands; why then did he say that it had nothing to do with the meaning of the Patriarch’s coming from the West? Do you understand? At the tip of the staff, the bright eye is like the sun; if you wish to know true gold, test it in fire.”

In stimulating and extolling the essential principle and raising aloft the lineage teaching, if you can penetrate it at the very first instant, only then can you render everyone under heaven speechless. But if you hesitate, you immediately fall into the secondary ranks. Although these two old fellows, Linji and Cuiwei, struck like rain and wind, startling heaven and shaking the earth, they never once struck a clear-eyed person.

The ancients endured no small hardship in investigating Chan. They established the resolve of a great man and crossed mountains and streams to visit honored elders. Longya first visited Cuiwei and Linji, and afterward went to see Deshan. He asked Deshan, “What if a student of Chan, holding the Moye sword, comes intending to take the master’s head?” Deshan stretched out his neck and gave a shout. Longya said, “The master’s head has fallen.” Deshan merely smiled, and that was the end of it.

Later Longya went to see Dongshan. Dongshan asked, “Where have you just come from?” Longya said, “From Deshan.” Dongshan said, “What did Deshan say?” Longya then related the preceding encounter. Dongshan said, “What did he say?” Longya said, “He said nothing at all.” Dongshan said, “Do not say that he said nothing. Try picking up Deshan’s head from the ground and presenting it to this old monk.” Hearing this, Longya awakened. He then lit incense, faced toward Deshan’s monastery, bowed, and repented. When Deshan heard of this, he said, “That old Dongshan cannot distinguish good from bad. That fellow had long been dead; why revive him? Just let him carry this old monk’s head throughout the world.”

Longya was innately intelligent and keen-witted. With a belly full of Chan, he set out on pilgrimage. As soon as he arrived in Chang’an and met Cuiwei, he asked, “What is the meaning of the Patriarch’s coming from the West?” Cuiwei said, “Pass me the meditation brace so that I may have a look at it.” Longya handed the meditation brace to Cuiwei.

Cuiwei took it and struck Longya. Longya said, “Strike if you will, but this still has nothing to do with the meaning of the Patriarch’s coming from the West.” He again asked Linji, “What is the meaning of the Patriarch’s coming from the West?” Linji said, “Pass me the sitting cushion so that I may have a look at it.” Longya handed the sitting cushion to Linji. Linji took it and struck Longya.

Longya said, “Strike if you will, but this still has nothing to do with the meaning of the Patriarch’s coming from the West.”

When Longya posed his question, he truly did not merely wish to see what those two old fellows on the teacher’s seat were capable of; he also wished to clarify his own great matter. It may be said that his words were not uttered in vain and the matter was not presented carelessly, but arose from Longya’s own earnest effort.

Have you not heard how Wurui went to visit Shitou and first said to himself, “If I hear a single word and am able to accord with it, I will stay; if not, I will leave again.” Shitou continued sitting calmly. Wurui shook out his sleeves and departed. Shitou knew that Wurui was a vessel of the Dharma, and therefore compassionately sought to open the way for him; but Wurui did not understand his meaning and took his leave. Just as he reached the gate, Shitou called, “Acharya!”^[31] Wurui turned his head. Shitou said, “From birth to death, it is only this. Do not turn your head and rack your brains seeking something else.” Upon hearing these words, Wurui attained great awakening.

Magu, carrying his staff, went to see Zhangjing. He circled the Chan seat three times, then planted his staff and stood there erect. Zhangjing said, “Correct, correct.” Magu then went to see Nanquan. Again he circled three times, planted his staff, and stood there erect. Nanquan said, “Wrong, wrong. This is brought about by the swirling force of the wind and in the end must disintegrate.” Magu said, “Zhangjing said it was correct; why does the venerable master say it is wrong?” Nanquan said, “Zhangjing is correct, but you are wrong.”

The ancients truly had to bring forth and see through this one matter. People nowadays, as soon as they are questioned, apply no effort at all. They are like this today, and tomorrow they are merely like this again. If you too are like this, even until the end of the world there will never be an end to it. You must rouse your spirit; only then will you have some measure of accord.

Look at how Longya asked a question: “What is the meaning of the Patriarch’s coming from the Western Heaven?” Cuiwei said, “Please hand me the meditation board.” Longya handed the meditation board to Cuiwei. Cuiwei took it and struck Longya. At that moment, when Longya picked up the meditation board, could he really have been unaware that Cuiwei would strike him?

Nor can it be said that he did not understand, for why, then, did he hand the meditation board to Cuiwei? Tell me: if Longya had been capable of shouldering that occasion, what would he have done? Instead of seeking a place to function in flowing water,^[32] did he go seeking a livelihood in dead water?^[33] Always playing the leading role, Longya said, “Strike if you will, but this has nothing whatsoever to do with the meaning of the Patriarch’s coming from the Western Heaven.”

Longya also went to Hebei to call upon Linji. Again he asked the same question. Linji said, “Please hand me the sitting mat.” Longya handed the sitting mat to Linji. Linji took it and struck Longya. Longya said, “Strike if you will, but this has nothing whatsoever to do with the meaning of the Patriarch’s coming from the Western Heaven.” Tell me: these two venerable masters did not inherit the same lineage, so why were their replies identical? Why were their places of functioning also of the same kind? You should know that the ancients never spoke even a single word or phrase carelessly.

Later, when Longya was residing at a monastery, a monk asked, “Reverend, when you met those two venerable masters, did you agree with them?” Longya said, “Agree—did I agree with them?” Longya said, “Agree I did, but this still had nothing whatsoever to do with the meaning of the Patriarch’s coming from the Western Heaven.” There are thorns in the soft mud; merely letting people go is already enough to fall into the secondary ranks.

This old fellow is truly composed now, indeed a venerable master in the lineage of Dongshan. If you wish to become a disciple of Deshan or Linji, you must know that there is yet another livelihood. If it were this mountain monk, I would not have done so.

I would merely have said to that monk, “Agree I did, but this still has nothing whatsoever to do with the meaning of the Patriarch’s coming from the Western Heaven.”

Have you not heard of the monk who asked Damei, “What is the meaning of the Patriarch’s coming from the Western Heaven?” Damei said, “Coming from the Western Heaven, he had no meaning at all.” When Yanguan heard this story, he said, “One coffin, two dead men.” When Xuansha heard this, he said, “Yanguan is truly an adept.” Xuedou said, “There are as many as three dead men.” The monk asked about the meaning of the Patriarch’s coming from the Western Heaven, yet Damei said that there was no meaning at all.

If you understand it in this way, you will immediately fall into the state of having nothing to do. Therefore it is said, “You should investigate the living phrase,^[34] not the dead phrase.”^[35] If you understand through the living phrase, you will never forget it throughout your life; but if you understand by relying on the dead phrase, you will not even be able to save yourself.

When Longya spoke in this way, he had truly exerted himself to the utmost. An ancient said, “Continuity is exceedingly difficult.” The other ancient worthies likewise never used a single word or phrase carelessly. At all times, what came before and after illuminated one another; there was the provisional and the real, illumination and function, host and guest clearly distinguished, and the horizontal and vertical mutually corresponding.

If you wish to discern this clearly, although Longya was not benighted concerning our lineage, why did he nevertheless fall into the secondary ranks? When those two venerable masters asked for the meditation board and the sitting mat, Longya could not have failed to understand their intent; it was only that he wished to employ what lay within the depths of his own heart. Although Longya was correct, his point of application could not avoid being somewhat too lofty and remote. Longya asked in this way, and those two venerable masters answered in this way—why did this have nothing to do with the meaning of the Patriarch’s coming from the Western Heaven? Having reached this point, you should know that there is still another extraordinary place. Xuedou raises it to show everyone under heaven.

VERSE:

In Longya Mountain, the dragon has no eyes;

How can dead water rouse the ancient wind?

The meditation board and sitting mat are of no use—

They need only be handed over to Master Lu.^[36]

COMMENTARY: Xuedou adjudicates this public case according to the evidence. Although he versifies it in this way, tell me: where does his meaning lie? Where is the eyelessness?

Where is the dead water? On reaching this point, one must possess the capacity for free transformation. Therefore it is said, “A clear lake does not allow a dragon to coil within it.

How could stagnant water contain a mighty dragon?” Have you not heard it said, “Stagnant water does not harbor dragons”? If it is a living dragon, it must go where great waves surge and billows roll. This means that Longya entered dead water and was therefore struck by another.

Yet he said, “Strike if you will, but this has nothing whatsoever to do with the meaning of the Patriarch’s coming from the Western Heaven.” This caused Xuedou to say, “How can dead water rouse the ancient wind?” Although this is so, tell me: is Xuedou supporting Longya, or diminishing his radiance?

People often misunderstand and say, “Why does he say they need only be handed over to Master Lu?” How could they know that Longya truly handed them to another? Whenever one goes to inquire of the venerable masters, one must immediately discern the occasion; only then can one hope to see where the ancients met. “The meditation board and sitting mat are of no use.” Cuiwei said, “Please hand me the meditation board.” Longya then handed the meditation board to him. Was this not seeking a livelihood in dead water? Clearly, Longya was given a fine steed; it was merely that he did not know how to ride it. This is what it means not to know how to function.

“They need only be handed over to Master Lu.” People often say that Master Lu is the Sixth Patriarch, but this is mistaken. They have never once been given to another; if you say they were handed to another so that he might strike someone, then what is that?^[37] Xuedou once referred to himself as Master Lu in the poem “Inscribed on the Wall to Amuse Myself in Regret for Former Traces”:

“The painting of former years cherished Dongting;
Amid the waves rise seventy-two lofty peaks.
Now I recline at ease, recalling old affairs,
And paint in Master Lu, leaning against a rocky cliff.”

Xuedou wished to rise above Longya’s head, but feared that people everywhere would misunderstand. Therefore he added another verse to cut off all their places of doubt. Xuedou again raised it, saying:

VERSE: This old fellow had not yet brought the matter to an end, and therefore composed another verse:

Having given them to Master Lu, on what can one rely?

Simply sit leaning back; do not transmit the ancestral lamp.

It may be said: the clouds returning to shine are still insufficient;

Boundlessly, the distant mountains are blue upon blue.

COMMENTARY: “Having given it to Lord Lu, upon what does one then rely?” One must look directly into this and understand; do not wait by a tree stump for a hare. Shatter everything before you, and retain not the slightest thing in your heart. Let go and be free and at ease—what further need is there to rely on anything?

Whether sitting or leaning, neither is worthy of being regarded as the Buddhadharma. Therefore Xuedou said, “Merely sitting and leaning—do not perpetuate the Ancestral Lamp.” Xuedou presented the whole matter at once. He had a place from which to turn, yet in the end he again disclosed a little of the essential meaning.

Xuedou said, “It may well be said: the evening clouds have not yet fully returned.” Tell me, where does Xuedou’s meaning lie? What is it like when the evening clouds, on returning, are about to gather but have not yet merged together? “The distant mountains, boundless, blue upon blue.” Just as before, one charges straight into the demon’s cave.

When one reaches this point, cuts off all gain and loss, right and wrong, and attains freedom and ease, only then has one gained something. “The distant mountains, boundless, blue upon blue.” Tell me: is this the realm of Manjushri, the realm of Samantabhadra, or the realm of Avalokiteshvara? Having reached this point, tell me: whose affair is it?

Notes:

^[1] The ancient unit of measure: “chi.”

^[2] This sentence does not appear in the edition of Chan Master Gufang.

^[3] “Dharma vessel” means an instrument capable of containing the Dharma, figuratively referring to those capable of transmitting the Buddhadharma to later generations.

^[4] See also the Jingde Record of the Transmission of the Lamp, by the same translator, forthcoming.

^[5] The golden crow means the sun.

^[6] The jade hare means the moon.

^[7] “Miet” means a soft-shelled turtle.

^[8] Grand Councillor Lu, according to the Jingde Record of the Transmission of the Lamp, once served as governor of Xuanzhou and was a disciple of Nanquan Puyuan.

^[9] “Five aggregates” or “five skandhas” means the five groups (skandha) of constituents of existence. They are the skandhas of form (rupa), feeling (vedana), perception (samjna), formations (samskara), and consciousness (vijnana).

^[10] “Na” means a robe made of many patched pieces, commonly worn by monks. Thus, the expression “patched-robed monk” is used to refer to a Buddhist monastic.

^[11] The original reads: “responding to circumstances,” meaning to accord with circumstances in guiding people.

^[12] This passage in Ito Yuten’s edition differs slightly from that in Chan Master Gufang’s edition; we follow Gufang’s edition.

^[13] The characters “yu” (fish) and “lu” (a kind of vessel) look somewhat alike and are therefore often confused. The expression “yu and lu confused and uneven” refers to the manifold complexity of the phenomenal world.

^[14] Deva is Aryadeva (or Kanadeva), traditionally said to have been a disciple of Nagarjuna and established by the Chan tradition as the fifteenth patriarch. For Aryadeva, see P. L. Vaidya, Études sur Aryadeva et son Catuhsataka. Paris, 1923.

^[15] Nagarjuna was the greatest thinker of Mahayana Buddhism.

^[16] The ninety-six kinds of wrong views: according to Jizang in the Profound Meaning of the Three Treatises, these ninety-six wrong views are based upon such fundamental attachments as belief in a false cause and false effect, no cause but an effect, a cause but no effect, neither cause nor effect, as well as views of annihilationism or eternalism.

^[17] The original reads: “the matter at the boundary of the single form.”

^[18] Jambu refers to Jambudvipa. Regarding the meaning of Jambudvipa in Buddhist cosmology, see Randy Kloetzli, Buddhist Cosmology. New Delhi, 1983.

^[19] The Old Man of Shaoyang is Chan Master Yunmen Wenyan.

^[20] A yojana (nayuta) is a unit of measurement in Buddhist mythology. See note 1.

^[21] “Hu” means an Indian.

^[22] The word “dharma” has many meanings in Buddhism. Here it is used successively to mean “the Buddha’s teaching” and “phenomena” or “facts.”

^[23] Ito Yuten’s edition reads: “you”; Chan Master Gufang’s edition reads: “he” (Yunmen).

^[24] The fourfold assembly consists of bhikshus, bhikshunis, upasakas (male lay followers), and upasikas (female lay followers).

^[25] Ito Yuten’s edition reads: One punch knocks down Mount Sumeru; one kick scatters the waters of the great ocean.

^[26] The An Lushan Rebellion began in the year 755.

^[27] “Knowledge of others’ minds”: the supernormal faculty of knowing the thoughts of others, attained through the cultivation of meditative concentration. This is one of the “six superknowledges” or six “higher knowledges.”

^[28] See the Avatamsaka Sutra and Fazang’s Essay on the Golden Lion.

^[29] See the Avatamsaka Sutra and Fazang’s Essay on the Golden Lion.

^[30] Xiyuan was a disciple of Mazu Daoyi.

^[31] “Acarya” is a transliteration of the Sanskrit acarya, meaning “teacher.”

^[32] “Dead water.”

^[33] “Living water.” For the meaning of these two expressions, see Chang Chen Chi, The Practice of Zen. New York, 1957, passim.

^[34] “Living phrase.”

^[35] “Dead phrase.” See note 3.

^[36] Chan Master Gufang also notes that this was an epithet Xuedou used for himself.

^[37] This sentence does not appear in Ito Yuten’s edition.