佛果圜悟禪師碧巖錄

Part 4

CASE THIRTY-ONE

MAGU PLANTS HIS STAFF

POINTER: When there is movement, shadows appear; when there is awareness, ice forms. If there is neither movement nor awareness, it is difficult to avoid falling into the wild fox’s cave. When one has thoroughly understood and possesses complete confidence, there is not the slightest obstruction—like a dragon finding water, like a tiger leaning against a mountain. Let go, and bricks and tiles shine with light; grasp hold, and pure gold loses its color. The public cases of the ancients can hardly avoid twists and turns. Tell me, what were they discussing?

CASE: Magu, carrying his staff, went to see Zhangjing. He circled the meditation seat three times, then planted his staff and stood there erect. Zhangjing said, “Correct, correct.” (Xuedou commented, “Wrong!”) Magu then went to see Nanquan. Again he circled the meditation seat three times, then planted his staff and stood there erect. Nanquan said, “Not correct, not correct.” Nanquan said, “Zhangjing was correct; it is you who are not correct. This is precisely what is moved by the force of the wind; in the end it must decay.”

COMMENTARY: The ancients traveled on foot throughout the monasteries with only this matter in mind: they merely wished to discern whether the old monk seated upon the carved meditation seat had eyes or not. Ordinarily, if the ancients accorded with a single word, they stayed; if they did not accord, they departed. Look at Magu going to see Zhangjing. He circled the meditation seat three times, then planted his staff and stood there erect. Zhangjing said, “Correct, correct.” To wield this blade that kills and sword that gives life, one must be an adept.

Xuedou said, “Wrong!” This falls on both sides; yet if you understand by relying on the two sides, you will not perceive Xuedou’s meaning. Magu stood there erect. Tell me, what was he doing?

Why did Xuedou say, “Wrong!” Where was Magu wrong? In what respect was Zhangjing’s “Correct” correct? Xuedou seems to sit there reading out the verdict.

Magu carried this word “correct” with him and went to see Nanquan. Just as before, he circled the meditation seat three times, then planted his staff and stood there erect. Nanquan said, “Not correct, not correct.” To wield the blade that kills and the sword that gives life, one must be a master within the school.

Xuedou said, “Wrong!” Zhangjing said, “Correct, correct.” Nanquan said, “Not correct, not correct.” Are these the same or different? The first man said, “Correct.” Why is that wrong? The second man said, “Not correct.” Why is that wrong as well?

If you seek a place of understanding in Zhangjing’s words, you will not even be able to save yourself. If you can understand through Nanquan’s words, you can serve as a teacher together with the Buddhas and Patriarchs. Even so, you patch-robed monks must investigate for yourselves and not rely on the words of others.

Magu’s question was one and the same, so why did one man say “correct” while the other said “not correct”? One who is accomplished and thoroughly penetrating, who has attained great liberation, must surely have another means of livelihood. But one who is not yet conversant with both the functioning and the situation will inevitably become entangled in these two sides.

If you wish to discern clearly past and present and render everyone beneath heaven speechless, you must grasp these two instances of “wrong.” To the very end, Xuedou ultimately eulogizes only these two instances of “wrong.” Xuedou wished to reveal the living place, and therefore spoke in this way. If you are people with blood beneath your skin, naturally you will not seek understanding through words and phrases, nor seize upon the donkey-tethering post and cling to it as a principle.

Some say that Xuedou uttered these two words, “Wrong,” on Magu’s behalf. But what is correct about speaking this way? They do not realize that when the ancients commented, they sealed the gateway shut: this side is also correct, and that side is also correct.

Yet ultimately it belongs to neither side. Superintendent Qing said, “Planting his staff and circling the meditation seat—both correct and not correct are wrong. In truth, it is not here either.”

Do you not know the story of Yongjia going to Caoxi to see the Sixth Patriarch? He circled the meditation seat three times, then planted his staff and stood there erect. The Sixth Patriarch said, “A great sramana must possess the three thousand forms of dignified conduct and the eighty thousand subtle practices. From where has the worthy one come, giving rise to such great arrogance?” Why did the Sixth Patriarch say that Yongjia had given rise to great arrogance? He did not say either “correct” or “not correct.” “Correct” and “not correct” are merely donkey-tethering posts. Only Xuedou’s utterance of the word “wrong” still has something to it.

Magu said, “Zhangjing said ‘correct’; why does the Venerable One say ‘not correct’?” This old fellow did not begrudge his eyebrows and was exceedingly indiscreet. Nanquan said, “Zhangjing was correct; it is you who are not correct.” Nanquan may be said to have loosed the hawk upon sighting the rabbit. Superintendent Qing said, “Nanquan was excessively earnest.

He could have perfunctorily ended the matter at ‘not correct,’ but instead he exposed the other man’s error, saying, ‘This is precisely what is moved by the force of the wind; in the end it must decay.’” The Sutra of Perfect Enlightenment says, “This present body of mine is a conjunction of the four great elements. Those impure solid elements called hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, and brain will all return to dust.

Saliva, mucus, pus, and blood will all return to water. Warm breath will return to fire, and movement will return to wind. When the four great elements separate, where can this provisional body be found?” When Magu planted his staff and circled the meditation seat, this was already what is moved by the force of the wind and must in the end decay.

Tell me, ultimately, where does the illumination of the Mind School lie? Having reached this point, one must be a person cast from iron and steel.

Have you not heard the story of the scholar Zhang Zhuo going to consult Chan Master Xitang Zang and asking, “Do the mountains, rivers, and great earth exist or not? Do the Buddhas of the three times exist or not?” Xitang Zang said, “They exist.” The scholar Zhang Zhuo said, “Wrong.” Xitang Zang said, “Whom have you previously consulted?” The scholar Zhang Zhuo said, “I consulted the Venerable Jingshan. Whatever this humble man asked, Jingshan always said that nothing exists.” Xitang Zang said, “Do you have any family dependents?” Zhang Zhuo said, “I have a rustic wife and two foolish children.” Xitang Zang asked, “Does Jingshan have any family dependents?” Zhang Zhuo said, “Jingshan is an ancient Buddha.

Master, please do not slander him.” Xitang Zang said, “Wait until you have become like Jingshan before saying that nothing exists.” Zhang Zhuo could only bow his head and submit. Accomplished masters of the school always seek to remove people’s clinging bonds, pulling out stakes and withdrawing wedges for them. They cannot merely grasp one side; they must know how to slip to the right and turn to the left, and how to slip to the left and turn to the right.

Consider the time when Yangshan went to Zhongyi to thank him for transmitting the precepts. When Zhongyi saw Yangshan arrive, he struck the meditation seat and said, “Venerable.” Yangshan then stood to the east, then stood to the west, and afterward stood in the middle. Having finished expressing his thanks, he stepped back and stood there.

Zhongyi said, “Where did you attain this samadhi?” Yangshan said, “I attained it from the seal of Caoxi.” Zhongyi said, “Tell me: whom did Caoxi receive by means of this samadhi?” Yangshan said, “He received the One-Night Awakened One.” ^[1] Yangshan then asked, “Where did the Venerable attain this samadhi?” Zhongyi said, “I attained this samadhi from Mazu.” Is not such a dialogue the work of those who, when one is raised, understand three, and who see the root by following the branches?

Longya instructed the assembly, saying, “All who undertake the study of Zen must penetrate beyond the patriarchs and Buddhas before they will succeed. Venerable Xinfeng said, ‘Only when you regard the verbal teachings of the patriarchs and Buddhas as your enemies will you have a place from which to undertake the study of Zen.’ If you cannot penetrate beyond them, you will merely be deceived by the patriarchs and Buddhas.” At that time a monk asked, “Do the patriarchs and Buddhas possess a mind that would deceive people?” Longya said, “Tell me: do rivers and lakes possess a mind that would hinder people?” He continued, “Although rivers and lakes have no mind to hinder people, because people cannot cross them, rivers and lakes consequently become obstructions.

You cannot say that rivers and lakes do not hinder people. Although the patriarchs and Buddhas have no mind to deceive people, because people cannot penetrate beyond them, the patriarchs and Buddhas consequently deceive people. You cannot say that the patriarchs and Buddhas do not deceive people.

If one can penetrate beyond the patriarchs and Buddhas, one surpasses the patriarchs and Buddhas. Yet one must first realize the meaning of the patriarchs and Buddhas before one can stand shoulder to shoulder with the ancient adepts of the transcendent way. If one has not yet penetrated, then even if one studies the Buddhas and patriarchs, one will never attain it, even after ten thousand kalpas.” The monk again asked, “What must one do not to be deceived by the patriarchs and Buddhas?” Longya said, “You must awaken for yourself.” Having reached this point, it must be so.

Why? When helping someone, one must help them thoroughly; when killing someone, one must see blood. Nanquan and Xuedou were such men, and therefore they dared to bring this up and play with it.

VERSE

This is wrong, that is wrong;

Above all, do not take them away.

On every side the waves are calm;

A hundred rivers ebb with the tide.

The ancient staff—its wind rises high above the twelve gates;

At every gate there is a road, empty and desolate.

Not desolate—

An expert must seek medicine where there is no illness.

COMMENTARY: This verse resembles the koan of Deshan meeting Guishan. First, Xuedou brings forth the koan, comments on it with two turning words, and strings them together into a single strand; only then does he compose the verse. “This is wrong, that is wrong; above all, do not take them away.” Xuedou’s meaning is this: here is one wrong, there is another wrong; above all, do not take them away.

To take them away is wrong. Only by setting down these two wrongs in this way can one see that “on every side the waves are calm; a hundred rivers ebb with the tide.” How fresh the wind and how bright the moon! If you understand these two instances of “wrong,” then there is no further matter: mountains are mountains and rivers are rivers; the long is naturally long, the short naturally short; every five days there is a wind, and every ten days there is rain.

Thus it is said, “On every side the waves are calm; a hundred rivers ebb with the tide.”

In the final passage, he versifies Magu holding up his staff: “The ancient staff—its wind rises high above the twelve gates.” The ancients used a horsewhip as a staff, while patch-robed monks use a ringed staff. At the Jade Pool of the Queen Mother of the West there are twelve vermilion gates. This is the meaning of “the ancient staff.” The wind at the tip of the staff rises higher than the twelve vermilion gates.

The dwelling places of the Sons of Heaven and of Shakra also each have twelve vermilion gates. If you understand these two instances of “wrong,” the tip of the staff emits light, and even the ancient staff can do nothing. An ancient said, “If you understand the staff, your lifelong study of Zen is finished.” It is also said, “It is not merely a contrived outward appearance of having nothing to do; it resembles the trace left by the Tathagata’s precious staff.” This belongs to the same category.

Having reached this point, one may turn everything upside down and attain great freedom at every moment.

“At every gate there is a road, empty and desolate.” Although there is a road, it is empty and desolate. Having reached this point, Xuedou himself felt he had become muddled, and so he invited you to smash through it. Yet even so, there is still a place that is not desolate. Even if you are an expert, when there is no illness you should first seek a little medicine and take it.

CASE THIRTY-TWO

LINJI’S ESSENTIAL MEANING OF THE BUDDHA-DHARMA

POINTER: The ten directions are utterly cut off; a thousand eyes suddenly open. One phrase cuts off the streams; throughout all ages, all is utterly cut off. Is there anyone who shares the same birth and the same death? The koan is fully manifest and cannot be arranged. Let us bring up the entangling vines of the ancients and examine them.

CASE: Senior Monk Ding asked Linji, “What is the essential meaning of the Buddha-Dharma?” Linji stepped down from the meditation seat, seized Senior Monk Ding, slapped him across the face, and pushed him away. Senior Monk Ding stood there motionless. A monk standing nearby said, “Senior Monk Ding, why do you not bow?” Senior Monk Ding bowed and suddenly attained great awakening.

COMMENTARY: Look at our master: he went straight out and straight in, came straight and went straight. Only the authentic lineage of Linji could function in this way. If one penetrates it, one can overturn heaven and earth and freely make use of it. Senior Monk Ding was precisely such a person. Linji slapped him once, and as soon as he finished bowing, he immediately understood the meaning. He was a northerner, by nature exceedingly plainspoken and straightforward. After attaining realization, he never again emerged to teach publicly. From then on he employed all of Linji’s dynamic devices and was truly unfettered.

One day, while traveling, he encountered Yantou, Xuefeng, and Qinshan. Yantou asked, “Where have you come from?” Senior Monk Ding said, “From Linji.” Yantou asked, “Is the Venerable in good health?” Senior Monk Ding said, “He has passed away.” Yantou said, “The three of us had intended to make a special journey to pay our respects to him, but unexpectedly our merit and affinity were shallow, and the Venerable has already entered quiescence.

I wonder what teachings the Venerable gave during his lifetime. Would the Senior Monk please repeat one or two of them for us?” Senior Monk Ding then related that one day Linji had instructed the assembly: “Within this lump of flesh there is a true person of no rank ^[3], constantly going in and out through your faces. Those who have not yet seen the proof of this—look, look!” At that time a monk stepped forward and asked, “What is the true person of no rank?” Linji seized him and said, “Speak!

Speak!” As soon as the monk began to deliberate, Linji pushed him away and said, “What a dried piece of shit this true person of no rank is!” He then returned to the abbot’s quarters.

Upon hearing this, Yantou could not help but stick out his tongue. Qinshan said, “Why did he not say that it was not the true person of no rank?” Senior Monk Ding immediately seized him and said, “How far apart are the true person of no rank and what is not the true person of no rank? Speak quickly! Speak quickly!” Qinshan could say nothing; his face turned first blue, then yellow. Yantou and Xuefeng stepped forward, bowed, and said, “This man has only recently received the precepts and does not know how to distinguish good from bad. He has offended the Senior Monk. We beg the Senior Monk, in his compassion, to forgive him!” Senior Monk Ding said, “Were it not out of consideration for you two elders, I would have strangled this bed-wetting devil to death!”

On another occasion, while returning from a vegetarian feast in Zhenzhou, he sat resting on a bridge and encountered three lecturer-monks. One of them asked, “What does it mean that the profound river of Chan must be sounded to its very bottom?” Elder Ding seized that lecturer-monk and was about to throw him off the bridge. The other two lecturer-monks clamored for mercy, saying, “Wait, wait! This man has inadvertently offended you, Elder. Please be compassionate and forgive him!” Elder Ding said, “Were it not for these two lecturers, I would have gone with this fellow to sound the very bottom.” All these methods of Elder Ding were manifestations of Linji’s functioning. Now observe Xuedou’s verse:

VERSE

Duanji’s whole dynamic follows in his footsteps;

Once brought forth, why should there be any lingering ease?

The Giant Spirit merely raised his hand—no great feat—

And split Mount Hua into a thousand myriad folds.

COMMENTARY: Xuedou’s verse says, “Duanji’s whole dynamic follows in his footsteps; once brought forth, why should there be any lingering ease?” Of Huangbo’s great dynamic and great functioning, Linji alone was able to follow in his footsteps. Once it was raised, no time was left for anyone to deliberate; the moment you hesitate, you have already fallen into the realm of the aggregates. The Surangama Sutra says, “When I raise my finger, the Ocean-Seal radiates light; the moment you give rise to mind, the defilements arise.” “The Giant Spirit merely raised his hand—no great feat—and split Mount Hua into a thousand myriad folds.” The deity Giant Spirit possessed great supernatural power; with his hand he split Mount Tai and Mount Hua so that the waters could flow into the Yellow River.

Elder Ding’s mass of doubt was as great as the mountains and hills, but one slap from Linji caused it all to vanish.

CASE THIRTY-THREE

MINISTER CHEN VISITS ZIFU

POINTER: East and west cannot be distinguished; north and south cannot be discerned. From dawn until dusk, from dusk until dawn. Can it be said that this person is asleep? At times his eyes are like comets—yet can it be said that this person is asleep? At times he calls south north. Tell me, is this intentional or unintentional? Is this person a man of the Way or an ordinary man? If you can penetrate this point, only then will you understand his intent, as well as whether the ancients were like this or not. But tell me, what season is this? Let us bring it up and see.

CASE: Minister Chen Cao came to visit Zifu. Seeing Chen Cao arrive, Zifu drew a circle. Chen Cao said, “For this disciple to come in this way was already inappropriate; how much more so your drawing yet another circle?” Zifu then shut the door of his abbot’s quarters. Xuedou said, “Chen Cao had only one eye.”

COMMENTARY: Minister Chen Cao was a contemporary of Pei Xiu and Li Ao. Whenever he saw a monk arrive, he would first invite him to partake of a vegetarian meal and then give him three hundred copper coins as a test. One day Yunmen arrived.

As soon as he saw Yunmen, Chen Cao asked, “The Confucian classics are another matter, but the Three Vehicles and the twelve divisions of the teachings naturally have their teachers. Why, then, must patch-robed monks go wandering on foot in this way?” Yunmen said, “How many people has the Minister asked this question?” Chen Cao said, “Right now I am asking you, Elder.” Yunmen said, “For the moment, set this ‘right now’ aside.

What is the meaning of the teachings?” Chen Cao said, “Golden scrolls on crimson rollers.”^[4] Yunmen said, “Those are merely words and writings. What is the meaning of the teachings?” Chen Cao said, “The mouth wishes to speak, but words perish; the mind wishes to engage, but thought is forgotten.” Yunmen said, “‘The mouth wishes to speak, but words perish’ is said in relation to language; ‘the mind wishes to engage, but thought is forgotten’ is said in relation to deluded thinking.

What is the meaning of the teachings?” Chen Cao could say nothing. Yunmen said, “I have heard that the Minister reads the Lotus Sutra. Is that so?” Chen Cao said, “Yes.” Yunmen said, “The Sutra says that all means of livelihood and productive activities are not contrary to the true characteristic of reality.

But tell me, in the heaven of neither perception nor non-perception,^[5] how many people are presently backsliding?” Again Chen Cao could say nothing. Yunmen said, “Minister, you should not be so careless. Monks cast aside the three sutras and five treatises to enter the monasteries.

Even after ten or twenty years, they still may not have accomplished anything. How could the Minister possibly understand?” Chen Cao bowed and said, “This humble one is indeed at fault today.”

One day, Chen Cao went up a tower with several officials. While they were looking around, they saw several monks approaching. One official said, “Those people coming toward us are all Chan monks.” Chen Cao said, “They are not.” The official asked, “How do you know they are not?” Chen Cao said, “When they draw near, I will test them and show you.” As soon as the monks arrived before the tower, Chen Cao suddenly called out, “Elders!” The monks raised their heads. Chen Cao said to the officials, “Do you believe what I said now?” Yunmen alone was not taken in by Chen Cao’s test.

Chen Cao had also previously called upon Muzhou.^[6] One day he went to visit Zifu. Seeing Chen Cao arrive, Zifu drew a circle. Zifu was a venerable adept of the Guishan-Yangshan lineage.

He ordinarily liked to receive people from all quarters by means of the method of “realm and wisdom.” Therefore, as soon as he saw Minister Chen Cao arrive, he drew a circle. But what could be done? Chen Cao too was an expert and would not allow others to make sport of him.

Chen Cao examined himself and said, “For this disciple to come in this way was already inappropriate. How could I bear the teacher’s drawing yet another circle?” Zifu shut the door. This kind of public case is called “discerning clearly within words, concealing the dynamic within the phrase.”^[7] Xuedou said, “Chen Cao had only one eye.” Xuedou could indeed be said to have an eye atop his head.

But tell me, where does his meaning lie? Zifu’s drawing a circle was also very fine. Yet if everyone were like this, how could patch-robed monks act on behalf of others?

Let me ask you: if you had been Chen Cao at that time, what would you have said so that Xuedou would not declare, “Chen Cao had only one eye”? Therefore Xuedou swept everything away and versified:

VERSE

The pearl rolls round and round, chiming like jade;

The horse gallops, the donkey runs aboard the iron ship.

Entrusted to the carefree guest of seas and mountains,

When fishing for the turtle, he lowers a single trap.

Xuedou further said, “The patch-robed monks throughout the world cannot leap free.”

COMMENTARY: “The pearl circles round and round, crying out like jade; the steed gallops and the donkey runs onto the iron boat.” The opening lines of Xuedou’s verse merely praise that circle. If you understand it, you are like a tiger with horns. At this point, you must break through the bottom of the black lacquer bucket, utterly exhaust every mechanism, and cast aside all gain and loss, right and wrong, in a single moment; do not take this to be something mysterious or wondrous.

Ultimately, how should it be understood? Here, “the steed must gallop and the donkey run onto the iron boat.” You must see it precisely here. You must “entrust it to the carefree guest of seas and mountains.” If even the slightest entanglement remains in your belly, you will certainly be unable to bear it.

Here one must be the sort of person whom neither having affairs nor having none, neither adverse circumstances nor favorable conditions, neither Buddha nor Patriarch can do anything to; only then can one bear it. If you still see that there is Zen to investigate, or retain the slightest perception of ordinary and holy, you will certainly be unable to bear it. Yet when you can bear it, you must understand what Xuedou meant when he said, “When fishing for a turtle, cast down a trap.” To catch a turtle, one must have a trap.

Thus Fengxue said, “Accustomed to hooking leviathans and churning the great ocean, I unexpectedly encounter a frog swimming in the mud.” He also said, “Great turtle, do not carry away the three mountains; I wish to wander upon the summit of Penglai.” Xuedou further said, “The patch-robed monks beneath heaven cannot leap free of it.” If one were a great turtle, one certainly would not possess the understanding of a monk.

If one were a monk, one certainly would not possess the understanding of a great turtle.

CASE THIRTY-FOUR

YANGSHAN ASKS, “WHERE HAVE YOU COME FROM?”

POINTER: Yangshan asked a monk, “Where have you just come from?” The monk said, “Mount Lu.” Yangshan said, “Have you ever climbed Five Elders Peak for an excursion?” The monk said, “Not yet.” Yangshan said, “Then you have never gone wandering in the mountains at all.” Yunmen said, “These words were all spoken out of compassion; therefore our teacher spoke in the manner of one who has fallen into the weeds.”

COMMENTARY: At the crucial point, test the person; as soon as he opens his mouth, you know his voice. An ancient said, “How many people there are who merely turn about within the channels of words!” If one has an eye atop one’s head, one understands the intent as soon as it is raised. See how lucid and distinct their question and answer are.

Why did Yunmen say that these words were all spoken out of compassion, and therefore our teacher spoke in the manner of one who had fallen into the weeds? When the ancients reached this point, they were like a bright mirror upon its stand or a luminous jewel in the palm. When a Hu came, a Hu appeared; when a Han came, a Han appeared.

Not even a fly could escape their scrutiny. Tell me: why did compassion give rise to speech in the manner of one who had fallen into the weeds? Truly, the danger towers aloft.

Upon reaching this point, only a thoroughly steadfast person can face it. Yunmen said, “That monk had personally come from Mount Lu; why did Yangshan say, ‘You have never gone wandering in the mountains at all’?”

One day Guishan asked Yangshan, “When monks come from various places, what do you use to test them?” Yangshan said, “Your disciple has a way to test them.” Yangshan said, “Ordinarily, whenever your disciple sees a monk arrive, I merely raise my whisk and ask him, ‘Do they have this in the various places?’ Whatever he may say, I merely tell him, ‘Set this aside for the moment; what about that?’” Guishan said, “Those are indeed the fangs and claws of those who transcend.”

Have you not heard how Mazu asked Baizhang, “Where have you come from?” Baizhang said, “From below the mountain.” Mazu said, “Did you meet anyone along the road?” Baizhang said, “I did not meet anyone at all.” Mazu said, “Why did you not meet anyone at all?” Baizhang said, “Had I met anyone, I would already have told you, Venerable.” Mazu said, “Where did you obtain this news?” Baizhang said, “This humble one is indeed at fault.” Mazu said, “It is this old monk who is at fault.”

Yangshan’s way of questioning the monk was exactly the same. At that time, when he said, “Have you ever climbed Five Elders Peak for an excursion?” if that monk had been a steadfast person, he would simply have said, “What a calamity!” Yet instead he said, “Not yet.” Since this monk was no adept, why did Yangshan not act according to convention and thereby avoid so much entanglement afterward? He went on to say, “Then you have never gone wandering in the mountains at all.” Therefore Yunmen said, “These words were all spoken out of compassion; therefore our teacher spoke in the manner of one who had fallen into the weeds.” Had they been words from beyond the weeds, they certainly would not have been like this.

VERSE

Coming out of the weeds, entering the weeds—

Who knows how to seek?

White clouds, layer upon layer;

The radiant sun shines brightly.

Looking to the left, there is no blemish;

Looking to the right, he has already grown old.

Do you not see Hanshanzi?

He went too swiftly.

For ten years he could not return,

Having forgotten the road by which he came.

COMMENTARY: “Coming out of the weeds, entering the weeds—who knows how to seek?” Xuedou knew Yangshan’s intent. Upon reaching this point, one hand is raised and the other lowered: “White clouds, layer upon layer; the radiant sun shines brightly.” It is just like dense, luxuriant grass and misty, boundless smoke. Upon reaching this point, not a single hair belongs to the ordinary, and not a single hair belongs to the holy. The entire Dharma realm has never concealed it, nor can any single phenomenon hide it. This is precisely what is called the realm of no-mind. In cold one does not perceive cold; in heat one does not perceive heat. All of it is but one great gate of liberation. “Looking to the left, there is no blemish; looking to the right, he has already grown old.”

The elder, Venerable Lanzan, dwelt in a stone grotto on Mount Heng. Emperor Suzong of the Tang heard of his reputation and sent an envoy to invite him. The envoy came before his grotto and proclaimed, “The imperial decree has descended, Venerable One; come out quickly and give thanks.” Lanzan then raked a yam from the fire fueled by cow dung and ate it.

Mucus from the cold ran down both sides of his mouth, yet from beginning to end he did not trouble to reply. The envoy laughed and said, “Venerable One, would you please wipe away your mucus?” Lanzan said, “How could I have time to wipe away mucus for a worldly man?” In the end, he did not even rise. The envoy returned and reported this to Suzong, who praised him without cease.

How could so lofty and pure a man allow himself to be ordered about by others? He always maintained complete uprightness, as though cast from steel. He was like Venerable Shandao, who, after being persecuted, never again became a monk.

People throughout the realm called him “The Lay Practitioner of the Stone Chamber.” Whenever he trod the rice-hulling mortar, he would forget even the movement of his own feet. A monk asked Linji, “What does it mean that the Lay Practitioner of the Stone Chamber forgot the movement of his feet?” Linji said, “He fell into a deep pit.” In his verse on “The Perfectly Accomplished Nature,” Fayan wrote, “Delusive feelings are the ultimate principle—how could any analogy express it?

Where one arrives on a frosty, moonlit night, let that stream freely flow. When the fruit is ripe, monkeys crowd all around; winding through the mountains, one loses the road. Raising my head, I still see the bright moon west of my house.”

Hsueh-tou said, “Do you not see Han-shan-tzu? He went swiftly past and for ten years could not return. He forgot the road by which he had come.” There is a poem by Han-shan-tzu:

Yung-chia also said, “Mind is the root; phenomena are the dust. Both are like a flaw upon a mirror. When the blemish is cleansed away, the light appears; when both mind and phenomena are forgotten, the nature is true.” On reaching this point, one must be as though dull and witless before one can see this case. If one has not reached this degree, one merely busies oneself amid words and phrases—when will it ever end?

CASE THIRTY-FIVE

MANJUSHRI AND WU-CHUO

POINTER: Determine dragons and snakes, distinguish jade from stone, discern monks from laypeople, and settle doubts and uncertainties. Without an eye atop the head and a talisman beneath the elbow, one will repeatedly let the opportunity slip away. Right now, seeing and hearing are unobscured; sound and form are wholly true. Tell me: is it black or white? Crooked or straight? Upon reaching this point, how should one distinguish it?

CASE: Manjushri^[8] asked Wu-chuo, “Where have you just come from?” Wu-chuo^[9] said, “From the South.” Manjushri said, “How is the Buddhadharma in the South?” Wu-chuo said, “The bhikshus of the Dharma-ending age^[10] seldom consent to follow the precepts.” Manjushri asked, “How many people usually constitute the assembly?” Wu-chuo said, “From three hundred to five hundred.” Wu-chuo then asked Manjushri, “How is the Buddhadharma maintained here?” Manjushri said, “Sages and ordinary people dwell together; dragons and snakes are intermingled.” Wu-chuo said, “How many people usually constitute the assembly?” Manjushri said, “Three by three before, three by three behind.”^[11]

COMMENTARY: Wu-chuo made a pilgrimage to Mount Wu-t’ai and came to a desolate place along the road. Manjushri transformed it into a monastery to receive him for the night. Manjushri then asked, “Where have you just come from?” Wu-chuo said, “From the South.” Manjushri said, “How is the Buddhadharma maintained in the South?” Wu-chuo said, “The bhikshus of the Dharma-ending age seldom consent to observe the precepts.” Manjushri asked, “How many people usually constitute the assembly?” Wu-chuo said, “From three hundred to five hundred.” Wu-chuo then asked Manjushri, “How is the Buddhadharma maintained here?” Manjushri said, “Sages and ordinary people dwell together;

dragons and snakes are intermingled.” Wu-chuo said, “How many people usually constitute the assembly?” Manjushri said, “Three by three before, three by three behind.”

The two then took tea. Manjushri raised a crystal cup and said, “Do you have this in the South?” Wu-chuo said, “No.” Manjushri said, “Then what do they usually use to drink tea?” Wu-chuo was unable to reply. Afterward, he took his leave and departed.

Manjushri ordered the boy Chün-ti to escort him to the gate. Wu-chuo said, “No.” Manjushri said, “Then what do they usually use to drink tea?” Wu-chuo was unable to reply. Afterward, he took his leave and departed.

Manjushri ordered the boy Chün-ti to escort him to the gate. Wu-chuo said, “Just now Manjushri said, ‘Three by three before, three by three behind.’ How many does that mean?” The boy called, “Venerable!” Wu-chuo said, “Yes?” The boy said, “How many is that?” Wu-chuo then asked, “What monastery is this?” The boy raised his hand and pointed to the Vajra image behind them. When Wu-chuo turned his head to look, both the monastery and the boy had vanished, and all around there was only a desolate valley.

Later, that place came to be called Vajra Grotto.

Later, a monk asked Feng-hsueh, “What is the host of Mount Ch’ing-liang like?” Feng-hsueh said, “Because a single phrase had no leisure to answer Wu-chuo, he has remained a wandering teacher to this very day.”^[12] If you wish to penetrate this steadily, with your feet planted firmly upon the ground, and understand Wu-chuo’s words, then naturally, even inside a cauldron of boiling oil or a blazing furnace, you will not feel hot; even upon ice and snow, you will not feel cold. If you wish to penetrate it in a perilously lofty manner, like the Precious Vajra Sword, and understand Manjushri’s words, then naturally water poured upon you will not make you wet, and wind blowing against you will not enter.

Have you not heard how Ti-tsang of Chang-chou asked a monk, “Where have you just come from?” The monk said, “From the South.” Ti-tsang said, “How is the Buddhadharma there?” The monk said, “It is discussed with great vigor.” Ti-tsang said, “Can that compare with us here, tilling the fields and having plenty of rice to eat?” Tell me: is this reply the same as or different from Manjushri’s reply? Some say, “Wu-chuo’s reply was incorrect.

Manjushri’s reply contains dragons and snakes, ordinary people and sages.” Yet how could speaking this way be correct? Have you distinguished “three by three before, three by three behind”? The first arrow is still light; the second arrow always penetrates deeper.

Tell me: how many is it? If you understand this point, then a hundred phrases and ten thousand phrases are but a single phrase. If, with regard to this one phrase, you can cut through and grasp it securely, then in the very next instant you will reach this realm.

VERSE

A thousand peaks, range upon range, blue-green;

Who says Manjushri was conversing with him?

How laughable—how many are the assembly at Ch’ing-liang?

Three by three before, three by three behind.

COMMENTARY: “A thousand peaks, range upon range, blue-green; who says Manjushri was conversing with him?” Some say that Hsueh-tou merely brought up the case once more and did not compose a verse at all. This is like when a monk asked Fa-yen, “What is a single drop of water from Ts’ao-ch’i?” Fa-yen said, “It is a single drop of water from Ts’ao-ch’i.” A monk asked Master Lang-yeh Chiao, “Originally pure and clear, why did mountains, rivers, and the great earth suddenly arise?” Master Chiao said, “Originally pure and clear, why did mountains, rivers, and the great earth suddenly arise?” In neither of these two instances can it be said that the question was merely repeated.

The One-Eyed Dragon Ming-chao also composed a verse saying that this meaning contains a pivotal activity encompassing heaven and earth:

“Monasteries spread throughout the sands of the dust;
Manjushri, filling the eyes, is conversing with him.
Hearing the words, he knows not how to open the Buddha-eye;
Turning his head, he sees only the blue-green mountains.”

“Monasteries spread throughout the sands of the dust.” This refers to the meadow that was transformed into a monastery. This is precisely what is called the ability to carry out provisional and real together. “Manjushri, filling the eyes, is conversing with him.

Hearing the words, he knows not how to open the Buddha-eye; turning his head, he sees only the blue-green mountains.” At that very moment, may it be called the realm of Manjushri, Samantabhadra, and Avalokiteshvara? Even if this is not the principle, Hsueh-tou merely altered Ming-chao’s function; he also had needle and thread. “A thousand peaks, range upon range, blue-green.” He did not thrust his finger against the sharp point.

Within this phrase are the provisional and the real, principle and phenomena. “Who says Manjushri was conversing with him?” Though they conversed throughout the night, Wu-chuo did not know that it was Manjushri.

Later, Wu-chuo served as head cook on Mount Wu-t’ai. Whenever Manjushri appeared above the porridge pot, Wu-chuo would lift the ladle and strike him. Even so, this was no different from drawing one’s bow only after the thief had gone. At the very moment Manjushri said, “How is the Buddhadharma maintained in the South?” Wu-chuo should have immediately raised his hand and struck him; then there might have been something to it. “How laughable—how many are the assembly at Ch’ing-liang?” There is a blade within Hsueh-tou’s laughter. If you understand this laughter, you will naturally understand Manjushri’s words, “Three by three before, three by three behind.”

CASE THIRTY-SIX

CH’ANG-SHA GOES WANDERING IN THE MOUNTAINS ONE DAY

CASE: One day, Changsha went wandering in the mountains. When he returned to the gate, the head monk asked, “Where have you been, Venerable?” Changsha said, “Wandering in the mountains.” The head monk said, “What places did you go to?” Changsha said, “I went following the fragrance of grasses and returned following the trail of fallen flowers.” The head monk said, “It seems utterly like springtime.” The head monk said, “It seems utterly like springtime.” Changsha said, “Better than autumn dew soaking the lotus blossoms.” Xuedou commented, “Thank you for your reply.”

COMMENTARY: Great Master Zhaoxian of Luyuan in Changsha was a Dharma successor of Nanquan and a contemporary of Zhaozhou and Zihu. By nature, his dynamic action was keen and swift. If someone asked about the teachings, he would expound the teachings; if someone wanted chanting, he would chant. If you wished to meet him as an adept, he would meet you as an adept.

Yangshan was commonly regarded as foremost in keen and responsive dynamic action. One day, while he and Changsha were gazing at the moon, Yangshan pointed to the moon and said, “Everyone possesses that, but people simply cannot make use of it.” Changsha said, “Indeed. Then may I ask you to make use of it?” Yangshan said, “Try making use of it yourself.” Changsha kicked Yangshan and knocked him sprawling. Yangshan got up and said, “Uncle in the Dharma, you are just like a tiger.” From then on, people everywhere called Changsha “Cen the Tiger.”

One day, Changsha returned from wandering in the mountains. The head monk, who was also a member of Changsha’s assembly, asked, “Where have you been, Venerable?” Changsha said, “Wandering in the mountains.” The head monk said, “What places did you go to?” Changsha said, “I went following the fragrance of grasses and returned following the trail of fallen flowers.” Only one who has cut off discrimination throughout all ten directions can speak in this way.

In all their coming and going, the ancients never failed to keep this in mind. See how host and guest exchange positions, confronting the occasion directly without ever exposing each other’s weakness. Changsha had gone wandering in the mountains, so why did the head monk still ask, “What places did you go to?” Students of Chan today would surely have said, “I have returned from the summit of Jiashan.” See how the ancients had not the slightest calculation and nowhere they clung;

thus he said, “I went following the fragrance of grasses and returned following the trail of fallen flowers.” The head monk then followed Changsha’s meaning and said, “It seems utterly like springtime.” Changsha said, “Better than autumn dew soaking the lotus blossoms.” Xuedou then said, “Thank you for your reply.” This is the final word.

Xuedou’s statement falls on both sides, yet ultimately abides on neither.

Long ago, the scholar Zhang Zhuo read the Scripture of the Names of a Thousand Buddhas and then asked, “Of the hundreds of thousands of Buddhas, we have merely heard their names, but we do not understand in which lands they dwell or whether they still transform sentient beings.” Changsha said, “After Cui Hao inscribed his poem on Yellow Crane Tower, have you ever composed a poem there yourself?” Zhang Zhuo said, “No.” Changsha said, “When you have a little leisure, you may compose one.” The way this “Cen the Tiger” worked for others was like a jewel turning freely; he always wanted people everywhere to understand directly. The verse says:

VERSE

Not a speck of dust in the great earth—

Whose eyes are not open?

Going, he followed the fragrance of grasses;

Returning, he followed the trail of fallen flowers.

A lean crane perches on a fine tree;

A wild monkey howls from an ancient terrace.

Changsha’s meaning is boundless.

Ah!

COMMENTARY: Try to distinguish black from white: is this case the same as or different from the following case? Yangshan asked a monk, “Where have you just come from?” The monk said, “Mount Lu.” Yangshan said, “Have you ever ascended Five Elders Peak?” The monk replied, “No!” Yangshan said, “Then you have never gone wandering in the mountains.” At this point, one must cut off the mechanism, forget all consciousness, and leave not the slightest trace of mountains, rivers, the great earth, grasses, trees, people, or things. If one has not yet attained this, the ancients called it still remaining within the sublime realm.

Have you not heard Yunmen say, “Even if you see not the slightest error in the mountains, rivers, and great earth, there is still an old matter. Not seeing any forms is only half the issue. You must still know that there are times when the whole matter is brought forth, leaving only the transcendent word; only then can you sit at ease?” If you penetrate it, then, as before, mountains are mountains and rivers are rivers; each abides in its station and each rests in its own posture.

At that time, you are like a blind man with a mighty tally. Zhaozhou said, “At the cock’s early crow, I awaken; how sorrowful that I am still ragged and disheveled. I have neither trousers nor an unlined robe, only a single kasaya.

My trousers have no seat, my breeches no opening, and on my head are three or five streaks of gray ash. I originally practiced to liberate others—who would have thought I would become a wandering minstrel!”

If one can truly reach this point, whose eyes would not be open? Even if one is topsy-turvy and utterly confused, everywhere is this realm, everywhere is this season. The ten directions have no walls, and the four sides have no gates.

Therefore Changsha said, “I went following the fragrance of grasses and returned following the trail of fallen flowers.” Xuedou is indeed skillful: he simply adds one line on the right and another on the left, making it seem like a poem. “A lean crane perches on a fine tree; a wild monkey howls from an ancient terrace.” Having led matters to this point, Xuedou himself felt ragged and disheveled and suddenly said, “Changsha’s meaning is boundless.

Ah!” It is like awakening from a dream. Although Xuedou gave a shout, he still had not completely resolved the matter. Had he met this mountain monk, I would certainly not have acted like that: “Changsha’s meaning is boundless; dig the earth and bury it deeper still.”

THIRTY-SEVENTH CASE

PANSHAN’S “NO DHARMA IN THE THREE REALMS”

POINTER: Dynamic transformation is like lightning; deliberation only wastes effort. When thunder crashes in the empty sky, covering your ears is useless. A red banner is waved above your head, while behind your ears a pair of swords is brandished. Unless you possess discerning eyes and a deft hand, how can you grasp it? Some people lower their heads and ponder, conjecturing with the faculty of conceptual thought. How could they know that they see countless ghosts before their very heads? Tell me: without falling into conceptual thought and without holding on to gain and loss, if someone suddenly brought this forth to help you awaken, how would you respond? Let us bring it up and see.

CASE: Panshan^[13] instructed, “In the three realms there is no Dharma; where can mind be sought?”^[14]

COMMENTARY: Venerable Baoji of Panshan, a native of Youzhou in the north, was an esteemed elder in Mazu’s lineage. He later trained a Dharma successor named Puhua. When he was about to pass away, he said to his disciples, “Can anyone depict my true likeness?” Each of the disciples busied himself painting a portrait and presented it to the Master. The Master berated them all. Puhua stepped forward and said, “This disciple can depict it.” Panshan said, “Why do you not present it for this old monk to see?” Puhua then turned a somersault and walked out. Panshan said, “In the future, this fellow will surely receive people everywhere like a madman.”

One day Panshan instructed the assembly, saying, “In the three realms there is no Dharma; where can the mind be sought? The four great elements are originally empty; where does the Buddha abide? The Northern Dipper is unmoving, still and silent without a trace. Face to face, there is nothing else.” Xuedou raised these two lines and then composed his verse; truly, it is pure gold and flawless jade. Have you not heard the saying, “To cure an illness, one does not depend upon a carefully selected medicine”? Why does this mountain monk say that the moment he opened his mouth, he deserved to be struck? Simply because our teacher, wearing the cangue, exposed his own error.

An ancient said, “Hear the phrase beyond sound; do not seek it within meaning.” But tell me, what was the ancient’s intent? It is just like a rushing stream, a dancing sword, a flash of lightning, or a flying star. If you attempt to discuss and ponder it, then even if a thousand Buddhas appeared in the world, ultimately you would still be unable to feel it out.

If you can penetrate the profound place, thoroughly comprehend the marrow, and see all the way to the bottom, then Panshan has indeed been utterly defeated. If you know how to understand the essential teaching by following the words, turning right and turning left, then Panshan has grasped only a single thread. If you cling to water and stick in mud, bustling about amid the stream of sounds and forms, you will not see Panshan even in a dream.

Wuzu said, “Only when you have passed through to the other shore will you have a share in liberation.”

Have you not heard the Third Patriarch say, “When grasping and attachment arise, balance is lost and one falls onto a deviant path. Letting things follow their natural course, what could there be to remove or eliminate within the original essence?” If one says here that there is no Buddha and no Dharma, one falls into a demon’s cave. The ancients called this the deep pit of liberation.

Originally a wholesome cause, it nevertheless brings forth an unwholesome result. Thus it is said that even those who are uncontrived and without affairs remain bound by golden chains. One must understand all the way into the profound depths.

If you can speak what transcends language and do what transcends action, this is called the place of turning the body around. In the three realms there is no Dharma; where can the mind be sought? If you understand this entirely through one-sided conceptual views, you will surely die beneath Panshan’s words.

Xuedou’s insight was exceedingly profound, and so he versified:

VERSE

In the three realms there is no Dharma;

Where can the mind be sought?

White clouds form a canopy;

The flowing stream is a lute.

One melody, two melodies—no one understands;

The rain has cleared over the night lake, and the autumn waters are deep.

COMMENTARY: “In the three realms there is no Dharma; where can the mind be sought?” Xuedou’s verse resembles the realm of the Avatamsaka. Some say that Xuedou sang forth from empty space, but those whose eyes are even slightly open will ultimately never understand it in that way. Xuedou came alongside Panshan and added two lines: “White clouds form a canopy; the flowing stream is a lute.” When Su Dongpo met Zhaojue, he composed this verse: “The sound of the stream is indeed the broad, long tongue; is not the color of the mountains the Pure Body? Through the night, eighty-four thousand verses—how shall I relate them to others hereafter?”

Xuedou borrowed the flowing stream as the broad, long tongue, and therefore said, “One melody, two melodies—no one understands.” Have you not heard Master Jiufeng Xu say, “Do you know the life? The flowing stream is the life; tranquil stillness is the body. The thousand rivers here are the realm of Samantabhadra.

The flowing stream is a lute; one melody, two melodies—no one understands.” This tune can be comprehended only by one who knows the music. If you are not such a person, straining your ears to listen will be useless. An ancient said, “Even a deaf person can sing a barbarian song,^[15] but cannot hear whether it is fine or poor, high or low.” Yunmen said, “When the koan is raised and you pay it no heed, then attempt to deliberate upon it, in what kalpa will you ever awaken?” Raising it is the essence; paying heed is the function.

Before the koan is raised, before any sign or portent is distinguished, if you can see through it, you can cut off the phrase. If you see it immediately as soon as the sign or portent is distinguished, you attain illumination and function. If you must wait until the sign or portent has been distinguished before understanding, you have fallen into the faculty of conceptual thought.

How compassionate Xuedou was! Thus he told you, “The rain has cleared over the night lake, and the autumn waters are deep.” But you must quickly raise your eyes and look; if you hesitate, you will never be able to see it.

CASE THIRTY-EIGHT

FENGXUE’S IRON OX

POINTER: If gradual realization is discussed, it goes against the constant accord with the Way, turning about chaotically in the noisy marketplace. If sudden realization is discussed, it leaves no trace, and even a thousand sages would not know where to lay a hand upon it. But if neither sudden nor gradual is established, what then? A quick-witted person needs only a single word; a swift horse needs only one stroke of the whip. At precisely that moment, who is the master? Let us bring it up and see.

CASE: At the government office in Dingzhou, Fengxue ascended the hall and said, “The mind-seal of the Patriarch resembles the mechanism of an iron ox: when it is taken away, the seal remains; when it is retained, the seal is ruined. But if it is neither removed nor eliminated, is the seal correct, or is no seal correct?”

At that time Elder Lupa stepped forward and asked, “This humble one possesses the mechanism of the iron ox; I ask the Master not to affix the seal.” Fengxue said, “Accustomed to angling for whales that churn the great ocean, I now encounter a frog floundering in the mud.” Lupa stood there thinking. Fengxue shouted, “Elder, why do you not continue speaking?” Just as Lupa was about to explain, Fengxue struck him once with the whisk. Fengxue said, “Do you still remember the essential phrase? Try to bring it up.” Just as Lupa was about to open his mouth, Fengxue struck him again with the whisk.

The prefect said, “The Buddha Dharma is one with the sovereign’s law.” Fengxue said, “What principle have you perceived?” The prefect said, “Failing to execute what should be executed only causes further disorder.” Fengxue then descended from the seat.

COMMENTARY: Fengxue was a venerable adept in the Linji lineage. At first, Linji was also in Huangbo’s assembly. One day, while Linji was planting pine trees, Huangbo said, “In these remote mountains, why plant so many pines?” Linji said, “First, to beautify the monastery; second, to serve as a signboard for later generations.” Having spoken, he thrust his hoe into the earth. Huangbo said, “Though that is indeed so, you have already received twenty blows from me.” Linji thrust the hoe into the earth once more and then panted. Huangbo said, “With you, our school will flourish in the world.”

Guishan Zhe said, “Linji was like one stirring up waves on level ground. Even so, only one who can remain composed in the face of danger deserves to be called a true great man.” Huangbo said, “With you, our school will flourish in the world.” It was as though, out of love for his child, he knew no shame. Later, Guishan asked Yangshan, “At that time, did Huangbo transmit only to Linji, or was there someone else?” Yangshan said, “There was, but that time is now so remote that this disciple does not wish to tell the Master.” Guishan said, “Even so, I still wish to know. Try to tell me.” Yangshan said, “One person will point southward; his command will be carried out in Wu and Yue. Only upon encountering a great wind will he flourish.” This was indeed a prophecy concerning Fengxue.

Fengxue first studied under Xuefeng for five years. On one occasion, he asked for instruction concerning the following story: “Linji entered the Dharma hall, and the head monks on both sides simultaneously gave a shout. A monk asked Linji, ‘Is there still host and guest?’ Linji said, ‘Host and guest are plainly revealed.’” Fengxue said, “This disciple does not yet understand the meaning of this public case.” Xuefeng said, “Long ago, Yantou, Qinshan, and I were going to meet Linji when, along the way, we heard that our teacher had passed away. If you wish to understand this public case concerning host and guest, you must visit the venerable adepts of my teacher’s lineage.”

Afterward, Fengxue met Cuiyan. Cuiyan would often call to himself, “Master!” and then answer himself, “Yes!” He would also say, “Stay alert! Hereafter, do not let anyone in the world deceive you.” Fengxue said, “What is difficult about picking it up and playing with it by oneself?” Later, he also spent the summer retreat with Attendant Guo at Lumen in Xiangzhou. Attendant Guo urged Fengxue to go and meet Nanyuan. Fengxue said, “Upon entering the house, host and guest must be distinguished; therefore, I ask the master to judge the matter.”

One day, when he met Nanyuan, Fengxue related the public case above and then said, “This humble monk has come precisely to inquire into this matter.” Nanyuan said, “Xuefeng was an ancient Buddha.”

One day, Fengxue met Jingqing. Jingqing asked, “Where have you just come from?” Fengxue said, “I have come from the east.” Jingqing said, “A great ship flies through the heavens, yet cannot pass through a narrow stream.” Jingqing said, “The waters mirror the returning mountains; even a bird cannot pass. Have you perhaps eavesdropped upon some last words?” Fengxue said, “Even the blue sea fears the might of a great vessel; a fierce fellow hoists sail and crosses the Five Lakes.” Jingqing raised his whisk and said, “What about this?” Fengxue said, “What about this?” Fengxue said, “What is this?” Jingqing said, “Indeed, you do not know.” Fengxue said, “Whether transforming, rolling up, or unfolding, it shares the same function as yours, Master.” Jingqing said, “Blind guessing from empty words;

talking deliriously in deep sleep.” Fengxue said, “A vast lake contains a mountain; a fox overcomes a leopard.” Jingqing said, “I pardon and forgive you.

Go quickly.” Fengxue said, “To leave is to lose.” He then went out, but upon reaching the Dharma hall he said to himself, “A great man cannot abandon a public case halfway while it remains unresolved!” He went back into the abbot’s quarters and, seeing Jingqing seated there, asked, “Just now I presented my crude understanding and offended your venerable countenance. Fortunately, the Venerable One compassionately refrained from punishing me.” Jingqing said, “Just now you said that you came from the east.

Did you come from Cuiyan?” Fengxue said, “Xuedou lies east of Baogai.” Jingqing said, “Do not chase after a lost sheep, wrongly imagining that the matter has been settled, and then come here reciting poetry.” Fengxue said, “When meeting a swordsman, one should offer a sword; one should not present a poem to anyone but a poet.” Jingqing said, “Quickly set poetry aside and try using the sword.” Fengxue said, “The beheaded man has carried the sword away.” Jingqing said, “Not only have you violated proper custom, but you have also exposed your jackfruit head.” Fengxue said, “If one does not violate proper custom, how can one understand the mind of the ancient Buddhas?” Jingqing said, “What is the mind of the ancient Buddhas?” Fengxue said, “You accept it yet again;

now what do you have, Master?” Jingqing said, “This monk who came from the east cannot distinguish beans from barley.” Fengxue said, “I have only heard of ceasing without severance; how could one bind it so that it ceases?” Jingqing said, “Great waves rise a thousand fathoms, yet the billows never depart from the water.

A single phrase cuts off the stream of thought, and the myriad activities immediately become quiescent of themselves.” Fengxue then bowed. Jingqing touched Fengxue three times with his whisk and said, “Magnificent! Now sit down and have some tea.”

When Fengxue first came to meet Nanyuan, he entered without bowing. Nanyuan said, “When entering a house, you must know how to see who the master is!” Fengxue said, “Please distinguish it clearly, Master.” Nanyuan slapped his left knee with his hand. Fengxue gave a shout.

Nanyuan then slapped his right knee with his hand. Fengxue shouted again. Nanyuan raised his left hand and said, “I concede this to you.” Then he raised his right hand and said, “What about this?” Fengxue said, “Blind!” Nanyuan raised his staff.

Fengxue said, “What are you doing, Venerable One? I shall certainly snatch away your staff and give you a beating; when that happens, do not say that I did not warn you beforehand.” Nanyuan said, “Today I have been made a fool of by this yellow-faced fellow from Zhejiang.” Fengxue said, “If you cannot even carry your alms bowl, Venerable One, do not pretend that you are not hungry.” Nanyuan said, “Have you ever been to this place before?” Fengxue said, “What do you mean by saying that?” Nanyuan said, “I was merely asking.” Fengxue said, “I still cannot let you off.” Nanyuan said, “Sit down and have some tea.”

Just look at how the outstanding adepts of Chan always possessed such sharp, dynamic skill. Even Nanyuan could not discern this man, Fengxue. The next day, Nanyuan merely asked an ordinary question: “Where did you spend this summer retreat?” Fengxue said, “I spent the summer retreat at Lumen with Attendant Guo.” Nanyuan said, “So before coming here, you had already met an expert.” Then he asked, “What did Attendant Guo say to you?” Fengxue said, “From beginning to end, my teacher instructed me always to play the host.” Nanyuan struck him and shoved him out of the abbot’s quarters, saying, “What use is someone who submits so readily?”

From then on, Fengxue acknowledged Nanyuan and worked as a gardener in his community. One day, Nanyuan entered the garden and asked, “How do people throughout the South discuss a single staff?” Fengxue said, “They discuss it in an exceedingly extraordinary way. But how is it here, Venerable One?” Nanyuan raised his staff and said, “Beneath the staff is the patience of the non-arising of dharmas; when the occasion presents itself, one does not defer even to the teacher.” Upon hearing this, Fengxue suddenly attained great awakening.

This was during the turmoil of the Five Dynasties. The prefect of Dingzhou invited the Master, Fengxue, to spend the summer retreat there. At that time, the Linji lineage flourished greatly.

Whether in question-and-answer exchanges or in giving instruction, the Master’s words were always exceedingly sharp. Scattering flowers and weaving brocade, every word struck the essential point. One day, the prefect invited the Master to ascend the hall and instruct the assembly.

The Master said, “The mind-seal of the Patriarch is like the mechanism of an iron ox. There is nowhere for you to manipulate it. As soon as you take it away, the seal holds fast; as soon as you leave it in place, the seal breaks, leaving you utterly at a loss.

Yet if you neither take it away nor leave it in place, then having the seal is acceptable, and having no seal is also acceptable.” Why is it like the mechanism of an iron ox? There is nowhere for you to manipulate it. If you take it away, the seal holds fast; if you leave it in place, the seal breaks, leaving you utterly at a loss.

But if you neither take it away nor leave it in place, then having the seal is the same as having no seal. Look at the Master’s manner of teaching: truly, the hook of his tongue was baited.

At that time, among those present was an elder named Lupa, who was also a venerable master in the Linji lineage. Lupa dared to step forward and face Fengxue in an extraordinarily distinctive manner, turning the Master's key phrase into a question: “I possess the mechanism of the iron ox; I ask the Master not to affix the seal.” Little did he expect that Fengxue was an expert; he immediately replied, “Long accustomed to hooking whales that churn the great ocean, I instead encounter a little frog floundering in the mud.” Within these words, too, there was an echo. Yunmen said, “Cast the line throughout the four seas, fishing only for fierce dragons. With the wondrous mechanism uniquely manifest, seek only one who knows.”

In the great ocean, twelve oxen are used as bait, yet only a single frog is caught. These words contain nothing mysterious, nor do they contain any principle that can be weighed and compared. An ancient said, “If you merely look at the matter itself, it is easy; but if you attempt to calculate it through the faculty of thought, nothing will hit the mark.” Lupa stood there pondering. Seeing it yet not knowing how to seize it, he might not encounter it again in a thousand years. What a pity! Thus it is said, “Though one may expound a thousand sutras and treatises, a single timely phrase is difficult to utter.”

In truth, Lupa intended to find some fine and elegant words with which to answer Fengxue and did not wish to carry out the command, but in the end Fengxue pressed him with the incisive method of “seizing the banner and taking the drum.” The elder no longer knew what to do. As the proverb says, “A defeated formation cannot escape being swept away by a grass broom.” At the outset, one must find a spear technique with which to meet the opponent, but by the time it is found, one’s head has already fallen to the ground.

The prefect had also studied Chan with Fengxue for a long time. He knew enough to say, “The Buddha Dharma and the sovereign’s law are one.” Fengxue said, “What have you seen?” The prefect said, “Failing to decide what must be decided ultimately only causes disorder.” Fengxue was a single mass of spiritual awareness, like a gourd floating on water: press it down and it spins; push it under and it moves. Fengxue knew how to teach the Dharma in accord with circumstances; if it did not accord with the occasion, it would ultimately be nothing but confused speech. Fengxue then descended from the seat.

VERSE

Catching Lupa astride the iron ox,

The spear and armor of the Three Mysteries are hard to withstand.

Beside the city of the King of Chu, the tidal waters rise;

One shout makes the waters flow backward.

COMMENTARY: Xuedou knew that Fengxue possessed such a style of the lineage, and therefore versified:

“Catching Lupa astride the iron ox,
The spear and armor of the Three Mysteries are hard to withstand.”

In the Linji school there are the Three Mysteries and the Three Essentials. Within a single phrase, all Three Mysteries must be present; within each mystery, all Three Essentials must be present. A monk asked Linji, “What is the first phrase?” Linji said, “The seal of the Three Essentials is stamped, its vermilion mark narrow; no room is left to calculate distinctions between host and guest.” “What is the second phrase?” Linji said, “How could subtle discernment permit questions? Skillful means do not betray the mechanism that cuts off the stream.” “What is the third phrase?” Linji said, “Just watch the wooden puppets upon the stage; all their pulling and jerking depend upon the person within.”

In Fengxue’s single phrase, the spear and armor of the Three Mysteries were fully present. They truly accompanied him wherever he went, and thus were not easily withstood. Had the Master not been like this, what could he have done with Lupa? Finally, Xuedou wished to reveal the incisive method of Linji. Never mind Lupa—even beside the city of the King of Chu, where great waves rise one upon another and mighty billows surge, all return to their source. A single shout is enough to make them flow backward.

CASE THIRTY-NINE

YUNMEN’S GOLDEN-HAIRED LION

POINTER: One who can make use of it upon the road is like a tiger in the mountains; one who drifts about within conventional truth^[16] is like a monkey in a cage. If you wish to understand the meaning of Buddha-nature, you must contemplate the conditions of time and circumstance. If you wish to smelt pure gold already refined a hundred times, you need the forge of a master craftsman. Tell me: when the great function manifests before you, what will you use to test it?

CASE: A monk asked Yunmen, “What is the pure Dharma-body?” Yunmen said, “A hedge of flowers.” The monk said, “What if it is so?” Yunmen said, “A golden-haired lion.”

COMMENTARY: Do you understand the monk’s question and Yunmen’s answer? If you understand, the two mouths are alike, without a single tongue between them. If you do not understand, you can hardly avoid being thick-headed dolts.

A monk asked Xuansha, “What is the pure Dharma-body?” Xuansha said, “Pus dripping drop by drop.” He truly possessed the diamond eye. Try to distinguish this. Yunmen was unlike others. At times he stood firm like a sheer cliff ten thousand fathoms high, leaving you no place to draw near. At times he opened a road and shared birth and death with you.

Yunmen’s tongue was exceedingly subtle. Some say that he answered obliquely; but if you understand it that way, tell me, where has Yunmen fallen? This is a matter within the house; do not calculate outside it. Thus Baizhang said, “The myriad phenomena, together with every word and phrase, must be turned back toward oneself, and they must be made to return cleanly and directly.” He spoke from the living place. If you try to calculate and deliberate, you immediately fall into a secondary phrase. Yongjia said, “Once the Dharma-body is realized, not a single thing remains; the original source of self-nature is the true Buddha.”

Yunmen was testing this monk. The monk, too, was one of Yunmen’s own household and had studied under Yunmen for many years. He clearly knew the affairs of Yunmen’s house, and so he further asked, “Since it is already so, then what?” Yunmen said, “A golden-haired lion.” Tell me: did he agree with the monk or not? Was he praising him or censuring him? Yantou said, “When discussing battle, each person takes his stand at the crucial point.” He also said, “Our school investigates the living phrase, not the dead phrase. If you understand the living phrase, you will never forget it. But if you understand only the dead phrase, you cannot even save yourself.”

A monk asked Yunmen, “Is the Buddha Dharma like the moon in the water?” Yunmen said, “There is no path by which to penetrate the blue waves.” The monk further asked, “Then from where did the Master attain it?” Yunmen said, “Where did this second question come from?” The monk asked, “What is it like at such a time?” Yunmen said, “A thousand mountain paths, range upon range.”

You must know that this matter does not belong to words and letters. It is like sparks struck from flint or a flash of lightning: whether or not you grasp it, you can hardly avoid losing body and life. Xuedou, too, was one who had entered therein, and so he immediately versified:

VERSE:

A hedge of flowers—

Do not be foolish.

The head is in the gold—there is no second edition.

Just like this,

Utterly unreasonable.

The golden-haired lion—everyone, behold!

COMMENTARY: Hsueh Tou sits upon the teaching seat and plays a wondrous, subtle melody on the stringless lute. He renders judgment line by line. This verse is no different from the method of presenting the essential point.

“A flower hedge”; then our teacher says again, “Do not be foolish.” Everyone says that Yun Men answered indirectly; they all understand the matter through their own biased views. Therefore Hsueh Tou brings out his own provisions and says, “Do not be foolish.” Yet Yun Men’s meaning is not in the flower hedge, so Hsueh Tou says, “The weight rests on the balance hook, not on the scale pan.” How utterly muddled this line is!

It is like saying that the weight is on the hook rather than on the scale pan. Even upon reaching this point, the ancient was exceedingly compassionate, and thus clearly told you, “It is not here, but over there.” Yet tell me: where is “over there”? This completes the verse on the first line.

Next he versifies the monk’s words, “Since it is so, then what?” Hsueh Tou says that this monk is altogether unreasonable. Tell me: did he encounter it in the light or in the dark? Did he speak this way because he understood or because he did not understand?

“Everyone behold the Golden-Haired Lion.” Do you see the Golden-Haired Lion? Blind fools!

CASE FORTY

NAN CH’UAN’S “LIKE A DREAM”

POINTER: Stop! Cease! The iron tree blossoms. Is there? Is there not? A clever child loses the rhythm. Even if one moves freely in every direction, it is still difficult to avoid having one’s nose pierced. Tell me: where does the error lie? I shall cite this for you to see.

CASE: Once, while the high official Lu Hsuan was conversing with Nan Ch’uan, he said, “Dharma Master Chao said, ‘Heaven and earth share the same root with me; the myriad things are one body with me.’ This is truly extraordinary.” Nan Ch’uan pointed to a flower in the courtyard, then called to the high official Lu and said, “People nowadays see this flower as though it were a dream.”

COMMENTARY: The high official Lu Hsuan studied with Nan Ch’uan for a very long time. Ordinarily, he paid close attention to the principle of essential nature and immersed himself in the Chao Lun.^[17] One day, while conversing with Nan Ch’uan, he brought up those two lines and regarded them as extraordinary. The high official Lu said, “Heaven and earth share the same root with me; the myriad things are one body with me.

This is truly extraordinary.” Dharma Master Chao was an eminent monk of the Chin dynasty. Together with Tao Sheng, Tao Jung, and Seng Jui, he was a disciple of Kumarajiva^[18]; people of the time called them the “Four Sages.” When he was young, he delighted in reading Lao Tzu and Chuang Tzu. Later, while copying an old version of the Vimalakirti Sutra, he attained a measure of awakening.

Only then did he realize that the teachings of Lao Tzu and Chuang Tzu were not the ultimate good. He therefore synthesized the meaning of the scriptures and composed four treatises.^[19]

The philosophical intent of Lao Tzu and Chuang Tzu is that “the form of heaven and earth is vast, and one’s own form is likewise so; both arise amid empty nonbeing.” The intent of Chuang Tzu is concerned solely with the “equality of things.”^[20] The general purport of Chao’s treatises is that the nature of things all returns to oneself. Have you not seen it said in his treatise: “The ultimate person is empty and without form, yet there is nothing among the myriad things that is not fashioned by oneself. Is it not only the sage who understands that the myriad things are oneself?” Although there are bodies and persons, worthies and sages, each differing from the others, all nevertheless share one nature and one body.

An ancient said, “The entire universe and great earth are merely one’s own body. When it is cold, all heaven and earth are cold; when it is hot, all heaven and earth are hot. When there is, all heaven and earth are; when there is not, all heaven and earth are not.

When it is right, all heaven and earth are right; when it is wrong, all heaven and earth are wrong.” Fa Yen said, “Clearly he is he and I am I; north, south, east, and west are all attained. Whether attained or not attained, only I have nothing that is not attained.” Therefore the Buddha said, “Above heaven and below heaven, I alone am the Honored One.”^[21] When Shih T’ou read the Chao Lun and reached the passage “the myriad things are oneself,” he suddenly attained great awakening.

The Ts’an T’ung Ch’i, which he later composed, also does not go beyond this meaning.

Considering that the high official Lu asked in this way, tell me: where do they share the same root? Where are they of the same body? Upon reaching this point, it is indeed exceedingly extraordinary. Could he be like an ordinary fellow who does not know the height of heaven or the depth of earth? There is no such thing. Although the high official Lu’s question was indeed extraordinary, he had still not gone beyond the meaning of the teachings. If you say that the meaning of the teachings is ultimate, why did the World-Honored One still have to hold up a flower?^[22] And why did the Patriarch come from India?

In his manner of answering, Nan Ch’uan seized the monk by the nose and drew his head out, shattering the pits and caves of others. Therefore he pointed to a flower in the courtyard, called to the high official Lu, and said, “People nowadays see this flower as though it were a dream.” It was like placing someone at the edge of a cliff ten thousand fathoms high and giving him a decisive push to cut off his life. If you are merely knocked down upon level ground, then even when Maitreya descends to be born, you will still not know how to cut off your life.^[23]

It is also like a person dreaming who wishes to awaken but cannot, and only awakens when someone else calls him. If Nan Ch’uan’s eye had not been true and correct, he would surely have been confounded by the high official Lu. Look at Nan Ch’uan speaking in this way—it is truly difficult to understand. If your eyes are alive, you will see it as though it were poison. An ancient said, “If you see it in phenomena, it is quite ordinary; but if you rely on the faculty of thought to calculate and compare, you will never be able to touch it.” Yen T’ou said, “This is precisely the way of life of one who has attained the transcendent; only a little is revealed before the eyes, like a flash of lightning.”

Such is Nan Ch’uan’s essential meaning. The master was able to seize tigers and rhinoceroses and handle dragons and snakes. Upon reaching this point, you must understand it entirely by yourselves. Have you not heard it said, “The transcendent path is not transmitted by a thousand sages; students labor over it in vain, like monkeys grasping at reflections”? See how Hsueh Tou versifies it:

VERSE

Seeing, hearing, sensing, and knowing are not one;

Mountains and rivers are not beheld within a mirror.

The sky grows frosty, the moon sets, and the night nears its midpoint;

With whom will the clear pool reflect the cold shadow?

COMMENTARY: Nan Ch’uan’s little dream-talk; Hsueh Tou’s great dream-talk. Though they are dreaming, what a beautiful dream they dream! At first there was talk of “one body”; here our teacher says that they are not identical.

“Seeing, hearing, sensing, and knowing are not one; mountains and rivers are not beheld within a mirror.” If you say that they must first be beheld within a mirror and only afterward appear distinctly, then how could they ever leave the place of the mirror? As for the mountains, rivers, great earth, grasses, trees, and dense forests, do not take out a mirror to reflect them. If you take out a mirror to reflect them, they immediately become divided into two.

Simply let mountains be mountains and rivers be rivers; let every thing abide in its own position. The characteristics of the world constantly abide.

“Mountains and rivers are not beheld within a mirror.” Tell me: where should they be beheld? Do you understand? Upon reaching this point, you must turn toward “the sky grows frosty, the moon sets, and the night nears its midpoint.” This side has already been completely clarified for you; to the other side, you must cross over alone. Do you know that Hsueh Tou brings out his own private affair to help others? “With whom will the clear pool reflect the cold shadow?” Does it reflect alone, or together with another? You must cut off all functions and conditions, and all understanding and knowledge, before you can reach this realm. Right now there is no need for a clear pool, nor must you wait for the frosty sky and setting moon. At this very moment, how is it?

Notes:

^[1] “One-Night Awakening” is another name for Yung Chia.

^[2] Original text: “yi ju jie liu,” meaning a single phrase that cuts off every stream of thought.

^[3] The original text has the character “heng”; it has been corrected to “wei.” This passage differs entirely in Ito Yuten’s edition. We have followed Gu Fang’s edition.

^[4] Original text: “yellow scrolls with red rollers.” Books in ancient times were written on silk and then wound around rollers. Thus, “scrolls” means books.

^[5] The Heaven of Neither Perception nor Non-Perception: The Formless Realm has four heavens, of which the Heaven of Neither Perception nor Non-Perception is the fourth. This is the highest heaven within the three realms. It is so named after its meditative concentration. The concentrated mind in this realm is exceedingly subtle, unlike the coarse perceptions of the lower planes. See also: Randy Kloetzli, Buddhist Cosmology. New Delhi, 1983.

^[6] Muzhou (780–877); see Case Ten. For his biography, see also the Jingde Record of the Transmission of the Lamp, by the same translator, forthcoming.

^[7] Original text: “Discern the target within the words; conceal the function within the phrase.”

^[8] Manjusri is the symbol of wisdom.

^[9] Wuzhuo, namely Chan Master Wuzhuo Wenxi of Hangzhou, was a Dharma successor of Yangshan Huiji.

^[10] The Latter Age of the Dharma: According to Buddhist tradition, the Buddha-Dharma has three periods: the True Dharma, the Semblance Dharma, and the Latter Dharma. The most widely accepted tradition holds that the True Dharma lasts five hundred years, the Semblance Dharma one thousand years, and the Latter Dharma ten thousand years.

^[11] “Before, thirty-three; after, thirty-three.”

^[12] Original text: “Yi ju bu huang Wuzhuo wen, qi jin you zuo ye pan seng,” meaning: “He did not spare even a single phrase to answer Wuzhuo’s question; to this very day, [our master] remains a wandering monk.” Wilhelm Gundert translated this sentence very accurately: “Der hat sich mit seinem Spruch überhaupt nicht Zeit gelassen, auf Wudscho’s Frage einzugehen. Er ist noch bis zum heutigen Tag ein vagabundierender Mönch.” Wilhelm Gundert, Bi-Yan-Lu, vol. 2. Munich, 1967, p. 48.

^[13] The Compendium of the Five Lamps also states that Chan Master Panshan Baoji was a native of Youzhou and a Dharma successor of Mazu Daoyi. After his passing, he received the posthumous title Chan Master Ningji. For Panshan’s biography, see also the Jingde Record of the Transmission of the Lamp, by the same translator, forthcoming.

^[14] This means: “Within the three realms—the Desire Realm, Form Realm, and Formless Realm—there is not a single dharma; where, then, can the mind be sought?”

^[15] “Hu” means India.

^[16] That is, “conventional truth” (samvrtisatya), or “conventional reality.”

^[17] The Zhaolun is the title of a work by Sengzhao, who lived from approximately the late fourth century to the early fifth century.

^[18] Luoshi refers to Kumarajiva, one of the most celebrated translators of Buddhist literature. For Luoshi’s biography, see Kenneth Ch’en, Buddhism in China. Princeton: Princeton University Press, 1964, pp. 81–83.

^[19] The four treatises in the Zhaolun are: (a) “Things Do Not Shift,” (b) “The Emptiness of the Unreal,” (c) “Prajna Is Without Knowing,” and (d) “Nirvana Is Nameless.”

^[20] “Equalizing things” means regarding all things as equal. This is a concept found in the chapter “Discourse on Equalizing Things” in the Zhuangzi.

^[21] According to tradition, when the Buddha had just been born, he stood up, took seven steps, and said: “Above heaven and below heaven, I alone am the World-Honored One.”

^[22] “Holding up a flower”: According to the Chan tradition, on one occasion the Buddha ascended the Dharma seat to teach the Dharma, but said nothing and merely held up a flower. No one in the assembly understood; only Kasyapa smiled. The Buddha then transmitted the mind-seal to Kasyapa, making him the First Patriarch.

^[23] Here it means cutting off the stream of clinging thought.