佛果圜悟禪師碧巖錄

Part 5

CASE FORTY-ONE

ZHAOZHOU’S GREAT DEAD MAN

POINTER: Where right and wrong are intermingled, even a sage cannot know; when adversity and accord run freely in every direction, even a Buddha cannot discern. One who is peerless and surpasses the multitude reveals an extraordinary ability. He walks upon thin ice and treads upon a sword’s edge. He is like a qilin’s horn, like a lotus in fire. The moment he sees one who surpasses the multitude, he already knows that the blade has moved. Who is an adept? Let it be brought forth and seen!

CASE: Zhaozhou asked Touzi, “What is it like when one who has died completely comes back to life?” Touzi said, “Traveling by night is not permitted; come in daylight.”

COMMENTARY: Zhaozhou asked Touzi, “What is it like when one who has died completely comes back to life?” Touzi replied, “Traveling by night is not permitted; come in daylight.” Say, what sort of occasion is this? Why not take care lest you strike flint and produce a spark? This is called a question that tests the host. It is also called a question of mental activity. People everywhere all praise Touzi and Zhaozhou for possessing extraordinary eloquence surpassing the multitude. Although the two were heirs to two different lineages, just observe how perfectly their pivotal actions accorded.

One day Touzi held a tea gathering for Zhaozhou and personally brought steamed cakes to him, but Zhaozhou paid no attention. Touzi ordered another attendant to bring the cakes to Zhaozhou. Zhaozhou bowed three times to the attendant. Say, what was his meaning? Observe how he always went directly to the very root of all things to open the way for others.

A monk asked Touzi, “What is the Way?” Touzi said, “The Way.” The monk asked, “What is Buddha?” Touzi said, “Buddha.” The monk then asked, “What is it like before the golden lock is opened?” Touzi said, “Open.” The monk said, “What is it like before the golden rooster crows?” Touzi said, “There is no such sound.” The monk asked, “Then what is it like after it has crowed?” Touzi said, “Each knows its own time.” Throughout his life, Touzi’s questions and answers were all like this.

Just observe Zhaozhou asking Touzi, “What is it like when one who has died completely comes back to life?” Touzi then said, “Traveling by night is not permitted; come in daylight.” Like a spark from struck flint or a flash of lightning, only a person who has attained the higher matter, such as he, could respond in this way.

Once a person has died completely, there is no Buddhadharma, principle of the Way, subtle mystery, gain or loss, right or wrong, long or short. Upon reaching this point, it is simply thus. The ancients said, “On level ground, the dead are countless; only one who passes through the bramble forest is an adept.” One must penetrate to the other side. Even so, for people today, merely reaching this degree is already extremely difficult.

If you still rely upon biased views, you certainly cannot understand. Master Zhe called this an impure view. Wuzu called it the root of life not yet severed.[1] One must die once and then come back to life. Master Yongguang of Zhezhong said, “If you do not grasp the pivotal action, you are as though a thousand miles from home. You must let go at the edge of a sheer precipice, dare to put forth your shoulders and bear the burden, die and come back to life. There is no deceiving you: how could anyone conceal this extraordinary essential point?”

Such was the meaning of Zhaozhou’s question. Touzi was an expert, so he did not fail Zhaozhou’s question. It is only that he had cut off all sentiment and traces, and so it could not help but be difficult to understand. He revealed only a tiny portion before their eyes. The ancients said, “If you wish to attain intimacy, do not bring a question to ask. The question lies within the answer, and the answer lies within the question.” If someone other than Touzi had been asked such a question by Zhaozhou, he surely would have found it exceedingly difficult to answer. Only because Touzi was an expert did he know the essential point as soon as it was raised.

VERSE

Having eyes within life is like being dead;

How can a taboo substance be used to test an expert physician?

Even an ancient Buddha says he has not yet arrived;

Not understanding—who knows how to scatter sand and dust?

COMMENTARY: “Having eyes within life is like being dead.” Xuedou was one who knew the pivotal action, and therefore he dared to compose this verse. The ancients said, “He investigates the living phrase, not the dead phrase.” Xuedou says that to have eyes within life is still like being a dead man. Has he ever died? To have eyes within death is likewise to be alive. The ancients said, “Only after killing off all the dead will you see a living person. Only after bringing all the dead back to life will you see a dead person.”

Zhaozhou was a living person, and so he fashioned a dead question to test Touzi. It was like using a substance incompatible with a certain medicine to test it. Therefore Xuedou said, “How can a taboo substance be used to test an expert physician?” This versifies Zhaozhou’s question. He then versifies Touzi: “Even an ancient Buddha says he has not yet arrived.” Even the ancient Buddhas have never reached this place where a dead person comes back to life. The old masters throughout the world have never reached it either. Even old Shakyamuni and the blue-eyed foreign monk Bodhidharma would still need to investigate Chan further. Therefore Xuedou said, “Only the old barbarian knows; yet the old barbarian is not permitted to understand.”

Xuedou said, “Not understanding—who knows how to scatter sand and dust?” Have you not heard of the monk who asked Changqing, “What is the eye of a good spiritual friend?” Changqing said, “That person has a vow not to scatter sand.” Baofu said, “Do not scatter any more.” The old masters sit upon their wooden platforms, brandish their staffs and shout, raise their fly-whisks and strike the seat, display spiritual powers, and act as sovereigns—all of this is merely scattering sand. Say, how can it be avoided?

CASE FORTY-TWO

LAYMAN PANG’S EVERY SNOWFLAKE

POINTER: Singly raising it and playing with it alone, one drags water and trails mud. Singing and responding while traveling together, there are silver mountains and iron walls. The moment one calculates and compares, one sees a ghost before one’s face; when one indulges in thought, it is like sitting beneath the Black Mountain. The sun shines brilliantly in the sky. The pure wind rustles over the earth. Say, did the ancients still have any place of error? Let it be brought forth and seen.

CASE: Layman Pang took leave of Yaoshan, and Yaoshan ordered ten Chan guests to escort him to the gate. Layman Pang pointed to the snow in the sky and said, “Beautiful snowflakes, one by one—not falling anywhere else.” At that time, a Chan guest named Quan said, “Where do they fall?” Layman Pang immediately slapped him. Chan guest Quan said, “Layman, you should not be so coarse.” Layman Pang said, “How can you call yourself a Chan guest? King Yama has not yet let you go.” Chan guest Quan said, “What about you, Layman?” Layman Pang slapped him once more and said, “Your eyes see, yet you are as though blind; your mouth speaks, yet you are as though mute.” Later Xuedou said, “When he first asked, you should have rolled up a snowball and thrown it at him.”

COMMENTARY: Layman Pang visited Mazu and Shitou, and there is a verse concerning each encounter. When he first met Shitou, Layman Pang asked, “What sort of person is one who is not a companion to the myriad dharmas?” Before he had finished speaking, Shitou covered his mouth. Layman Pang awakened and composed this verse: “My daily affairs are no different; I simply accord with them of myself. Nothing is grasped or rejected; nowhere do I oppose or follow. Who considers crimson and purple precious? The green mountains are without a speck of dust. Spiritual powers and wondrous functioning are drawing water and carrying firewood.”

Afterward, he went to visit Mazu and again asked, “What kind of person is one who does not keep company with the myriad dharmas?” Mazu said, “When you have swallowed all the water of the Jiangxi River in a single gulp, I will tell you.” Layman Pang suddenly attained great awakening and composed this verse:

“The ten directions gather together;

Each and every one studies nonaction.

This is the place where Buddhas are chosen;

With an empty mind, one passes and returns.”

Because Layman Pang was an adept, every monastery thereafter looked up to him. Wherever he went, people everywhere vied with one another in praising him. Later he went to Yaoshan, remained deeply attached to him for quite some time, and then took his leave.

Yaoshan held Layman Pang in exceptional esteem, so he sent ten Chan guests to see him off. At the time, snow was falling. Layman Pang pointed to the snow and said, “Beautiful snowflakes, each and every one; they fall nowhere else.” Chan Guest Quan said, “Where do they fall, then?” Layman Pang immediately struck him.

Because Chan Guest Quan was unable to carry out the command, Layman Pang issued the command but carried out only half of it. Although the command was carried out, Chan Guest Quan’s response was still incorrect. He did not understand the essential point of the public case.

Everyone has his own pivotal activity, but their ways of employing it are not the same. Yet he still did not reach Layman Pang’s level. After striking him, Layman Pang further explained, “Your eyes see, yet you are like a blind man; your mouth speaks, yet you are like a mute.” Xuedou added this comment to the words above: “When he first asked, you should have rolled up a snowball and thrown it at him.” Xuedou did this because he did not wish to fail Chan Guest Quan’s question.

It was only that the opportunity came a little late. Guest Registrar Zang said, “Layman Pang’s mental activity was like a flash of lightning. How long would you have him wait for you to pick up a snowball?

The moment he spoke, only a blow could cut him off.”

Xuedou versified Layman Pang’s blow:

VERSE

Roll up the snow and throw it—roll up the snow and throw it!

Old Pang’s mechanism cannot seize it.

In heaven and among humankind, no one knows it for himself;

Within the eyes and within the ears, utterly free and at ease.

Utterly free and at ease—

Even the blue-eyed foreign monk cannot discern it.

COMMENTARY: “Roll up the snow and throw it—roll up the snow and throw it! Old Pang’s mechanism cannot seize it.” Xuedou sought to walk upon Layman Pang’s head. The ancients used snow to elucidate a matter.

Xuedou meant that if, at that moment, one had rolled up a snowball and thrown it, then no matter what mechanism Layman Pang possessed, he would not have known how to get hold of it. Xuedou boasts of his own blow, entirely unaware of the place where the joint is dislocated. “In heaven and among humankind, no one knows it for himself; within the eyes and within the ears, utterly free and at ease.” In the eyes there is snow, and in the ears there is also snow: this is precisely abiding on one side.

It is also called the realm of Samantabhadra. A single “matter” is also called becoming one body. Yunmen said, “Even if you ‘gain the whole universe and the great earth, with not the slightest thread of concern remaining,’ it is still an old affair.” Seeing no form whatsoever is only half the matter.

If you wish to see the matter in its entirety, you must know that there is a path of transcendence. Having reached this place, the great function must manifest before you, admitting not even the point of a needle and heeding no one else’s judgments.

Thus it is said, “My teacher attends only to the living phrase, not to the dead phrase.” An ancient said, “A fitting phrase is a stake to which a donkey is tethered for ten thousand kalpas.” What beneficial use is there in that? Xuedou’s verse ends here. Yet he turns the mechanism and says, “Utterly free and at ease—even the blue-eyed foreign monk cannot discern it.” If even the Blue-Eyed Foreign Monk, Bodhidharma, would find it difficult to discern, what more would you have this mountain monk say?

FORTY-THIRD CASE

DONGSHAN’S NO HEAT OR COLD

POINTER: A phrase that settles heaven and earth is followed throughout ten thousand generations. An activity that captures tigers and rhinoceroses cannot be discerned by a thousand sages. Without the slightest thread of obstruction, the whole activity is manifest clearly everywhere. If you wish to understand the transcendent hammer and tongs, you need the bellows of an adept. Tell me: from antiquity to the present, has there still been a family style? I ask that it be brought forth and examined.

CASE: A monk asked Dongshan, “When cold and heat come, how can one avoid them?” Dongshan said, “Why do you not go to the place where there is neither heat nor cold?” The monk said, “Where is the place where there is neither heat nor cold?” Dongshan said, “When it is cold, let the cold kill you; when it is hot, let the heat kill you.”

COMMENTARY: Master Huanglong Xin raised this and said, “Dongshan puts the collar onto the sleeve and cuts the breast of the robe beneath the armpit. But what if this monk refuses to accept it?” At that moment, a monk stepped forward and asked, “Please tell us, how should it be upheld?” Only after a long while did Huanglong say, “In meditation, there is no need for rivers and mountains; when thoughts are utterly extinguished, the fire naturally grows cool.” Tell me, where does Dongshan’s trap lie?

If you understand clearly, you will know the method of the Five Ranks in their mutual interpenetration—the relative and the absolute receiving people—in the Dongshan school. Only when you have reached this transcendent realm can you act thus without arranging anything at all. You naturally accord with it.

Thus it is said:

“The Relative within the Absolute:

In the third watch, at the beginning of night, before the bright moon,

No wonder they meet without recognizing one another;

Still each secretly harbors the grievance of former days.

The Absolute within the Relative:

At dawn, an old woman encounters the ancient mirror;

She clearly sees her face, yet there is no other reality—

Do not mistakenly recognize the reflection as your own head.

Coming from within the Absolute:

Within nothing, there is a path leading beyond the dust;

Only refrain from uttering the present tabooed name;

This surpasses the eloquence that once silenced every tongue.

Arrival within the Relative:

When two swords meet, there is no need to contend;

A master is like a lotus blooming within fire,

Naturally possessing an energy that soars to the heavens.

Arrival within Both:

Unentangled in being or nonbeing—who dares to match it?

Everyone wishes to leave the ordinary current,

Yet in the end they return to sit among the ashes.”

The Director of the Monastery at Fushan regarded this public case as a model of the Five Ranks. If one understands one of them, the others naturally become easy to understand. Yantou said, “It is like a gourd floating on water: press it down and it turns freely, without the need to exert the slightest force.”

A monk once asked Dongshan, “What is it like when Manjusri and Samantabhadra come to visit?” Dongshan said, “I deceive them into entering the herd of water buffalo.” The monk said, “If so, Master, you will descend into hell as swiftly as an arrow.” Dongshan said, “I have received all my strength from them.” When Dongshan said, “Why do you not go to the place where there is neither cold nor heat?” this was the Absolute within the Relative.

When the monk asked, “Where is the place where there is neither cold nor heat?” and Dongshan said, “When it is cold, let the cold kill you; when it is hot, let the heat kill you,” this was the Relative within the Absolute. Though absolute, it is relative; though relative, it is complete. These matters are all recorded in full in the Records of Caodong.

In the Linji school, there are not so many complications. With a public case of this kind, you must understand it the moment it is brought forth.

Someone said, “I very much prefer there to be neither cold nor heat.” What point has this person grasped? An ancient said, “If you walk upon the edge of a sword, you are swift; but if you bring forth a one-sided view to understand it, you are slow.” Have you not heard that a monk asked Cuiwei, “What is the meaning of the Patriarch’s coming from India?” Cuiwei said, “When no one is around, I shall tell you.” Then he went out into the garden. The monk said, “There is no one here; please tell me, Master.” Cuiwei pointed to a clump of bamboo and said, “How tall this bamboo stalk is! How short that bamboo stalk is!” The monk suddenly attained great awakening.

Caoshan asked a monk, “When it is so hot, where should one go to escape it?” The monk said, “Escape into a boiling cauldron and a furnace of coals.” Caoshan said, “How can one escape within a boiling cauldron and a furnace of coals?” The monk said, “All forms of suffering and affliction cannot reach that place.” See how those within their lineage naturally understand how to speak in the manner of their lineage. Xuedou brought forth their family affair in verse:

VERSE

With hands hanging freely, it still resembles a ten-thousand-fathom summit;

Why must the straight and the partial be deliberately arranged?

The bright moon shines upon the ancient crystal palace;

The Han hound scurries up the steps.

COMMENTARY: In the Caodong school, there are emerging into the world and not emerging into the world, letting the hands hang freely and not letting them hang freely. When one does not emerge into the world, one’s eyes gaze at the blue sky. When one emerges into the world, one’s head is covered with ashes and one’s face with dust.

“Eyes gazing at the blue sky” means “the ten-thousand-fathom summit.” “Head covered with ashes and face with dust” means the activity of letting the hands hang freely. At times, “head covered with ashes and face with dust” is “the ten-thousand-fathom summit.” At times, “the ten-thousand-fathom summit” is “head covered with ashes and face with dust.” At times, entering the marketplace with hands hanging freely and exercising the great function alone upon the lofty summit are one.

Returning to the source and clearly realizing one’s nature is no different from discriminating wisdom. The greatest taboo is to understand this dualistically. Therefore Xuedou said, “With hands hanging freely, it still resembles a ten-thousand-fathom summit.” There is nowhere at all for you to gain a foothold.

“Why must the straight and the partial be deliberately arranged?” When it comes to functioning, it is naturally so; it does not lie in contrived arrangement. This versifies Dongshan’s answer.

Afterward Xuedou said, “The bright moon shines upon the ancient crystal palace; the Han hound scurries up the steps.” This versifies how the monk clung to words and chased after Dongshan’s speech. In the Caodong school there are eighteen kinds of metaphor, such as “the stone woman,” “the wooden horse,” “the bottomless basket,” “the jewel shining at night,” “the dead snake,” and so forth. In general, these are used only to elucidate the primary position.

When Dongshan replied, “Why not go to the place where there is neither cold nor heat?” it was like the bright moon shining upon an ancient crystal palace, where there seems to be a round reflection. The monk asked, “What is the place where there is neither cold nor heat?” It was as though the Han hound were chasing after an appearance, scurrying up the steps to seize the moon’s reflection. Dongshan said, “When it is cold, the cold kills you; when it is hot, the heat kills you.” The monk was likewise like the Han hound that ran up the steps, only to find that the moon’s reflection was no longer there.

“Han hound” comes from the Strategies of the Warring States. According to that book, “It was a very intelligent breed of dog belonging to the Han clan. The mountain hare was exceedingly cunning, and only this kind of dog could catch it.” Xuedou cited this story as an analogy for that monk.

As for you, do you know Dongshan’s place of acting for the sake of others? After a long while, Yuanwu said, “What hare are you searching for?”

CASE FORTY-FOUR

HESHAN KNOWS HOW TO BEAT THE DRUM

POINTER: Heshan taught, “Study is called ‘hearing.’ The cessation of study is called ‘nearness.’ To go beyond these two is true going beyond.” A monk stepped forward and asked, “What is true going beyond?” Heshan said, “Knowing how to beat the drum.” The monk again asked, “What is the ultimate truth?” Heshan said, “Knowing how to beat the drum.” The monk again asked, “‘Mind is Buddha’—I do not ask about that. What is neither mind nor Buddha?” Heshan said, “Knowing how to beat the drum.” The monk again asked, “When a person of the transcendent way comes, how should he be received?” Heshan said, “Knowing how to beat the drum.”

COMMENTARY: Heshan taught, “Study is called ‘hearing.’ The cessation of study is called ‘nearness.’ To go beyond these two is true going beyond.” These words come from the Treatise on the Treasure Store. Studying until there is nothing left to study is called the cessation of study. Therefore it is said, “Hear little and awaken deeply; hear much and fail to awaken.” This is called the cessation of study.

Yisu Jue, “One-Night Enlightenment” Yongjia, said, “In my youth I accumulated learning, studying commentaries and searching through sutras and treatises. When study is exhausted, this is called the person of the Way who, having ceased study, is unconditioned and at leisure.” Only upon reaching the cessation of study does one begin to draw near to the Way. Only when one goes beyond both of these does one truly go beyond.

The monk was indeed intelligent, and so he cited these words to question Heshan. Heshan said, “Knowing how to beat the drum.” This is called speech without flavor, words without flavor. If you wish to see this koan, you must be a person of the transcendent way.

Only then will you see that these words have nothing to do with principle or inherent nature, nor is there any place for conceptual discussion. Understand it directly, like a bucket whose bottom has fallen out. Only there is the secure and peaceful place of a patch-robed monk; only then does one begin to accord with the meaning of the Patriarch’s coming from India.

Therefore Yunmen said, “Xuefeng rolls the ball, Heshan beats the drum, the National Teacher’s bowl of water, and Zhaozhou drinks tea: all of these bring forth the matter of the transcendent way.”

The monk again asked, “What is the ultimate truth?” Heshan said, “Knowing how to beat the drum.” Within ultimate truth, not a single dharma is established. Within conventional reality, all the myriad things are fully present. That there is no difference between the ultimate and the conventional is the truth of the supreme meaning.

The monk again asked, “‘Mind is Buddha’—I do not ask about that. What is neither mind nor Buddha?” Heshan said, “Knowing how to beat the drum.” “Mind is Buddha” is easy to seek; but when it comes to neither mind nor Buddha, very few people can reach that place. The monk again asked, “When a person of the transcendent way comes, how should he be received?” Heshan said, “Knowing how to beat the drum.” A person of the transcendent way is one who has penetrated through and is free and at ease.

These four statements are regarded everywhere as a cardinal principle. They are called Heshan’s four methods of beating the drum.

A monk asked Jingqing, “At the beginning of the year, is there still Buddha Dharma or not?” Jingqing said, “There is.” The monk said, “What is the Buddha Dharma at the beginning of the year?” Jingqing said, “On New Year’s Day, myriad blessings; all things are renewed.” The monk said, “Thank you, Master, for your answer.” Jingqing said, “Today this old monk has suffered a loss.” Jingqing had eighteen such modes of answering with “suffered a loss.”

A monk asked Great Master Jingguo, “What is it like when a crane stands alone upon a pine tree?” Jingguo said, “Beneath its feet is a scene of bewilderment.” The monk again asked, “What is it like when snow covers a thousand mountain peaks?” Jingguo said, “After the sun rises, it is a scene of bewilderment.” The monk again asked, “When the Huichang Persecution occurred in 845, where did all the Dharma-protecting deities go?” Jingguo said, “The two fellows standing outside the gate encountered a bout of bewilderment.” Everywhere, these are called Jingguo’s three methods of bewilderment.”

Baofu asked a monk, “What Buddha is in the hall?” The monk said, “Reverend, look carefully and see.” Baofu said, “Shakyamuni.” The monk said, “Please do not deceive others.” Baofu said, “It is you who are deceiving me.”

Again he asked a monk, “What is your name?” The monk said, “Hanze.” Baofu asked, “What is it like when you encounter a shallow pool?” The monk asked, “Who is the shallow pool?” Baofu said, “I am.” The monk said, “Reverend, please do not deceive others.” Baofu said, “It is you who are deceiving me.”

Again he asked a monk, “What work do you do that has made you so fat?” The monk said, “Reverend, you yourself are hardly slight.” Baofu made as though crouching down. The monk said, “Reverend, please do not deceive others.” Baofu said, “It is you who are deceiving me.”

Again he asked the bathhouse attendant, “How large is the bathing tub?” The attendant said, “Reverend, measure it and see.” Baofu made as though measuring it. The man said, “Reverend, please do not deceive the people of the world.” Baofu said, “It is you who are deceiving me.”

Throughout the various quarters, these are called Baofu’s four ways of deceiving people. This case is also like Xuefeng’s four black barrels; all were ancient masters of the school. Each presented profound and wondrous methods to instruct the people of the world. Later, Xuedou brought forth one thread based on Yunmen’s instruction to the assembly and then composed a verse on this case.

VERSE

One, hauling stones;

Two, carrying earth.

To trigger the mechanism requires a ten-span bow;

The old master of Elephant Bone once tossed balls—

How could that compare with Heshan’s knowing how to beat the drum?

I tell you:

Do not be careless.

Sweet is sweet, and bitter is bitter!

COMMENTARY: One day Guizong summoned the whole assembly to haul stones. Guizong asked where the rector was going. The rector said, “To haul stones.” Guizong said, “If it is hauling stones, I will haul them together with you, but do not disturb the tree in the middle.”

Whenever someone newly arrived, Muping would also have him carry three heaps of earth. Muping had a verse with which he instructed the assembly:

Later, a monk asked, “I do not ask about what is within the three heaps; what about the matter beyond the three heaps?” Muping said, “The Iron Wheel sovereign rules within the universe.” What could the monk say? Muping immediately struck him.

Therefore Xuedou said, “One, hauling stones; two, carrying earth. To trigger the mechanism requires a ten-span bow.” Xuedou used a ten-span bow to expound these words; he wanted us to see where Heshan acted for the sake of others. Such a bow is used only when one encounters a fierce dragon, tiger, wolf, or wild beast. If it is merely a small bird or some tiny creature, one cannot carelessly shoot it. Thus, a bow like this is not used to shoot mice.

“The old master of Elephant Bone once tossed balls.” This means that one day, when Xuefeng saw Xuansha approaching, he tossed out three wooden balls. Xuansha made as though they had shattered to pieces, and Xuefeng wholeheartedly approved.

Although all these stories manifest the great function of the total dynamic, none compares with Heshan’s Dharma of “knowing how to beat the drum.” This Dharma gate is utterly direct, yet exceedingly difficult to understand. Therefore Xuedou said, “How could that compare with Heshan’s knowing how to beat the drum?” Yet he feared that people everywhere would merely occupy themselves with the critical phrase without understanding its source and would consequently become careless. Therefore he said, “I tell you: do not be careless!” You must truly attain this degree. If you wish to be free of confusion, then “Sweet is sweet, and bitter is bitter.” Although Xuedou handles and plays with it in this way, ultimately he too cannot leap clear of it.

CASE FORTY-FIVE

ZHAOZHOU’S THE TEN THOUSAND DHARMAS RETURN TO ONE

POINTER: When you wish to speak, speak—peerless in the world. When you wish to act, act—the total dynamic yields to none. Like striking flint, like a flash of lightning; like wind-driven flame, like a torrent sweeping over a sword. Even if you take up the transcendent tongs and hammer, it is difficult to avoid their becoming blunt and your tongue being tied. One path is presented. Try to bring it forth and see.

CASE: A monk asked Zhaozhou, “The ten thousand dharmas return to one; where does the one return?” Zhaozhou said, “When I was in Qingzhou, I had a cloth robe made that weighed seven pounds.”

COMMENTARY: If you “wish to go, then go,” you immediately pierce the noses of all the old reverends beneath heaven, and none can do anything to you. When water arrives, a channel naturally forms. But if you hesitate, then this old monk is beneath your feet.

The Buddhadharma is fundamentally simple; it does not lie in elaborate words and language. A monk asked Zhaozhou, “The ten thousand dharmas return to one; where does the one return?” Zhaozhou replied, “When I was in Qingzhou, I had a cloth robe made that weighed seven pounds.” If you discriminate on the basis of words, you mistake the balance point of the scale beam. But if you do not discriminate on the basis of words, what can you do with Zhaozhou’s speaking this way?

Though this case is difficult to see, it is easy to understand; though easy to understand, it is difficult to see. When difficult, it is like a silver mountain and an iron wall; when easy, it is immediately clear. There is no place for you to weigh right and wrong.

This case is like Puhua saying, “Tomorrow there will be a vegetarian feast at the Temple of Compassion.”

One day a monk asked Zhaozhou, “What is the meaning of the Patriarch’s coming from the Western Land?” Zhaozhou said, “The cypress tree in the courtyard.” The monk said, “Reverend, do not use an object to instruct the people of the world.” Zhaozhou said, “This old monk has never used an object to instruct the people of the world.” See how Zhaozhou turns about at the extremity where turning is impossible, naturally covering heaven and covering earth. If you cannot turn, you are immediately obstructed. Tell me: did Zhaozhou discuss the Buddhadharma or not? If you say he did, when did Zhaozhou ever speak of mind, speak of nature, speak of the profound, or speak of the wondrous? If you say Zhaozhou had no essential purport of the Buddhadharma, when did he ever fail your question?

Have you not heard that a monk asked Reverend Muping, “What is the great meaning of the Buddhadharma?” Muping said, “This watermelon is really big!” A monk asked an ancient worthy, “In the deep mountains amid sheer cliffs, in that place without a trace of people, is there Buddhadharma?” The ancient worthy said, “There is.” The monk asked, “What is the Buddhadharma in the deep mountains?” The ancient worthy said, “The large rocks are large; the small rocks are small.”

Look at cases of this kind: where is there any obscurity? Xuedou knew the essential point and therefore composed a verse to explain the meaning for you.

VERSE

Gathering everything up upon the tip of the old awl,

How many know the seven-pound robe?

Now I cast it into West Lake;

Without bringing the refreshing breeze, to whom could I give it?

COMMENTARY: Among the eighteen kinds of questions, this is called an “all-encompassing question.” Xuedou said, “Gathering everything up upon the tip of the old awl.” He gathered everything up and brought it back to one. This monk wanted to corner Zhaozhou, but Zhaozhou was truly an adept. He always had a road by which to emerge in places where it was utterly impossible to turn. Daring to open his great mouth, he said, “When I was in Qingzhou, I had a cloth robe made that weighed seven pounds.” Xuedou said, “How many people know this seven-pound robe?”

“Now throw it into West Lake.” The myriad dharmas return to the one, yet even this one Zhaozhou had no need of. Our master did not want even this seven-pound robe, so he threw it straight into West Lake. When Xuedou was dwelling on Cui Peak at Dongting, West Lake lay below.

“Since it does not bring the refreshing breeze, to whom shall it be given?” This refers to Zhaozhou’s instruction to the assembly: “If you come from the north, I shall load it onto you; if you come from the south, I shall take it off for you. Even if you come from Xuefeng or Yunju, you are still merely fellows carrying a board.” Xuedou said, “To whom could such a refreshing breeze be given?” “Loading it on” means speaking to you of mind and nature, discoursing on the abstruse and the wondrous, and employing all manner of expedient means. But if it is “taken off,” there are no longer so many abstruse and wondrous principles.

Some people carry a whole burden of Chan to Zhaozhou’s place, yet cannot make the slightest use of it. Zhaozhou immediately removes their heavy burden, enabling them to be liberated and at ease, without the slightest attachment. This is precisely the meaning of the saying, “After awakening, it is still as though one had not awakened.”

People nowadays all understand this in terms of having nothing to do. Some say, “There is neither delusion nor awakening; there is no need to seek anything further. Before the Buddha appeared in the world, and before Bodhidharma came to this land, things could not have been otherwise.” If so, why did the Buddha appear in the world? Why did Bodhidharma come from India? What significance do all these words have? One must awaken thoroughly and penetrate completely. Then, as before, mountains are again mountains and rivers are again rivers, and even all the myriad dharmas manifest of themselves. Only then can you begin to be people who have nothing to do.

Have you not heard Longya say, “In studying the Way, one must first seek awakening, like eagerly racing dragon boats. Though afterward one is as leisurely as before, one must first win before resting.” As for this story of Zhaozhou’s seven-pound robe, observe how the ancients spoke: their words were like gold and jade. This mountain monk speaks in this way, and you listen in this way—all of this is “loading it on.” But tell me, what is “taking it off”? Go home and sit down to ponder it.

CASE FORTY-SIX

JINGQING’S SOUND OF FALLING RAIN

POINTER: A single hammer blow transcends both ordinary beings and sages. A single word can untie bonds and free entanglements. It is like walking on thin ice or running over the edge of a sword, sitting amid sounds and forms while moving above sounds and forms. Set aside for the moment unhindered activity and marvelous function; what is it like to proceed within a single instant? Let us bring it up and see.

CASE: Jingqing asked a monk, “What is that sound outside the gate?” The monk said, “The sound of falling rain.” Jingqing said, “Sentient beings are inverted; deluded, they pursue external things.” The monk asked, “What about you, Reverend?” Jingqing said, “I almost did not delude myself.” The monk asked, “What does ‘I almost did not delude myself’ mean?” Jingqing said, “Emerging from oneself is still easy; shedding the whole body is truly difficult.”

COMMENTARY: Right here, too, understanding is required. When the ancients gave instructions, every device and every circumstance served to guide others. One day Jingqing asked a monk, “What is that sound outside the gate?” The monk said, “The sound of falling rain.” Jingqing said, “Sentient beings are inverted; deluded, they pursue external things.” On another occasion he asked, “What is that sound outside the gate?” The monk said, “The call of a cuckoo.” Jingqing said, “If you wish to avoid creating the karma of the Avici hell,[2] do not slander the Tathagata’s wheel of the true Dharma.” Once Jingqing asked a monk, “What is that sound outside the gate?” The monk said, “The sound of a snake eating a frog.” Jingqing said, “I had only said that sentient beings suffer;

yet here is a sentient being suffering.” These words are no different from the case above.

If Chan monks can thoroughly understand this point, they will remain free amid sounds and forms. If they cannot thoroughly understand it, they will surely be bound by sounds and forms.

Cases of this kind are called in various places “words of refinement.” Yet if they are regarded as refinement, in the end they amount merely to activities of the mind. Those who think this way fail to see how the ancients acted for the sake of others. Jingqing’s words are also called “penetrating sounds and forms,” “elucidating deluded feelings,” and “elucidating the work of exposition.” Yet however meticulous such explanations may be, they still cannot avoid containing pitfalls.

Jingqing asked, “What is that sound outside the gate?” The monk replied, “The sound of falling rain.” Jingqing then said, “Sentient beings are inverted; deluded, they pursue external things.” Most people in the world misunderstand this statement, claiming that Jingqing intended to lure the monk into a trap, but there is nothing correct about such an understanding. How could they know that Jingqing possessed the ability to act for the sake of others? Jingqing had great courage and was not constrained by any single device or circumstance. Above all, he did not spare his own eyebrows.

Could Jingqing not have known that it was the sound of falling rain? Why did he still deliberately ask? You must understand that this ancient used a staff to probe the shadows in the grass, thereby testing the monk. The monk, too, skillfully endured being pressed and immediately said, “What about you, Reverend?” He spoke in such a way that Jingqing had to enter the mud and say, “I almost did not delude myself.” Jingqing said this because that monk had deluded himself and pursued external things. But why did Jingqing also delude himself? You should know that within the statement he used to test the monk, Jingqing already had a place from which to emerge.

This monk was far too muddled. Wanting to break through that statement, he asked again, “What does ‘I almost did not delude myself’ mean?” Had this occurred in the school of Deshan or Linji, a shout would already have thundered and the staff would already have struck. Jingqing revealed a path, then followed it by drawing things out and becoming entangled in words, saying to the monk, “Emerging from oneself is still easy; shedding the whole body is truly difficult.” Yet an ancient worthy said, “Continuity is also an exceedingly difficult matter.” With this single statement, Jingqing elucidated the entire matter beneath that monk’s feet. Xuedou’s verse says:

VERSE

In the empty hall, the sound of falling rain;

Even an adept would find it hard to answer.

If you say you have entered the stream,

As before, you still do not understand.

Understanding, not understanding—

On South Mountain and North Mountain, rain pours down.

COMMENTARY: “In the empty hall, the sound of falling rain; even an adept would find it hard to answer.” If you call it the sound of falling rain, you delude yourself and pursue external things. If you do not call it the sound of falling rain, how will you turn external things around? On reaching this point, even an adept would find it difficult to answer. Thus an ancient worthy said, “If your understanding equals your teacher’s, you diminish your teacher’s virtue by half. Only when your understanding surpasses your teacher’s are you worthy to receive the transmission.” Nanyuan also said, “Beneath the staff is the patience of the non-arising of dharmas; when meeting the occasion, do not defer to the teacher.”

“If one says that he had entered the stream, then as before one still does not understand.” As the Surangama Sutra says, “At first, the bodhisattva Avalokitesvara entered the stream through hearing and forgot the objects of hearing. Once the entrance had become still and silent, the two characteristics of motion and stillness were clearly unborn.” If you say that this is the sound of falling rain, it is not right; yet if you say that it is not the sound of falling rain, that too is not right; and if you say that it is not the sound of falling rain, that too is not right.

The first two lines of the verse celebrate the two calls and three shouts; Hsueh Tou understands the workings of the pivotal opportunity. Regarding this line of verse, if you say that it enters the heap of sound and form, it is not right; if you call it sound and form, then as before you still do not understand our teacher’s meaning. It is also like using a finger to point at the moon: the moon is not the finger.

“Understanding and not understanding—the southern mountains and northern mountains are drenched in rain.”

CASE FORTY-SEVEN

YUN MEN’S “SIX DO NOT TAKE IT IN”

POINTER: What does heaven say? The four seasons proceed in succession. What does earth say? The myriad things are born.[4] Where the four seasons proceed in succession, one can see the essence. Where the myriad things are born, one can see the function. But tell me: where must one look to see a patch-robed monk? Apart from speech and action, walking, standing, sitting, and lying down, with the throat and tongue tightly constricted, can you discern him?

CASE: A monk asked Yun Men, “What is the Dharma-body?” Yun Men said, “Six do not take it in.”

COMMENTARY: Yun Men’s words, “Six do not take it in,” are truly exceedingly difficult to understand. Even if you understand them before any sign has arisen, it is still a secondary matter. If you understand them after signs and traces have arisen, you fall into the third level. If you rely on words to investigate them, ultimately you will never find your way.

But ultimately, what does the Dharma-body mean? When adepts hear it mentioned, they immediately get up and leave. If you accumulate thoughts and linger in the workings of the mind, then please listen to this judgment.

Head Monk Fu of Taiyuan was originally a scripture lecturer. One day he ascended the lecture seat and spoke about the Dharma-body, saying, “Vertically, it exhausts the three realms; horizontally, it pervades the ten directions.” A Chan traveler in the assembly heard this and burst out laughing. Head Monk Fu stepped down from the lecture seat and said, “What fault did this humble one just commit? I ask the Chan traveler to explain it for me.” The Chan traveler said, “The lecturer can speak only of the characteristics of the Dharma-body, but has not seen the Dharma-body.” Head Monk Fu said, “Ultimately, what would be correct?” The Chan traveler said, “For the time being, stop lecturing, return to your quiet room and sit; then you will surely see it for yourself.”

Following the Chan traveler’s words, Head Monk Fu returned and sat in silent meditation throughout the night. Suddenly he heard the bell announcing the fifth watch and abruptly attained great awakening. He hurried over and knocked on the Chan traveler’s door, saying, “I understand.” The Chan traveler said, “Try to say something.” Head Monk Fu said, “From now on, I will never again pinch this nose born of my parents.”[5]

The Sutra[6] says, “The Buddha’s true Dharma-body is like empty space; responding to beings, it manifests forms like the moon in water.”

A monk asked Chia Shan, “What is the Dharma-body?” Chia Shan said, “The Dharma-body is without characteristics.” The monk asked, “What is the Dharma-eye?” Chia Shan said, “The Dharma-eye is flawless.” Yun Men said, “Six do not take it in.” Some explain this koan as follows: “These are the six faculties, the six objects, and the six consciousnesses. These three sets of six all emerge from the Dharma-body; therefore, the six faculties cannot take everything in.” Fortunately, such an intellectual explanation has nothing whatsoever to do with the matter. Moreover, it implicates Yun Men. If you wish to see, then see; there is nowhere for you to distort it. Have you not heard the Sutra[7] say, “This Dharma is not something that can be understood through deliberation and discrimination”?

Yun Men’s replies often cause people to offer intellectual explanations; therefore, within a single statement there must be all three statements. Our teacher also never failed your questions. Responding in accord with the time and circumstance, in every phrase and every word, every sign and every stroke, there is truly a place to emerge. Therefore it is said, “If you penetrate one statement, a thousand statements and ten thousand statements are immediately penetrated together.” But tell me: is this the Dharma-body or the Patriarch? I spare you thirty blows!

Hsueh Tou versified:

VERSE

One, two, three, four, five, six;

The blue-eyed barbarian monk cannot count them all.

At Shaolin he falsely claimed to transmit it to Shen Kuang;

He rolled up his robe and again was said to have returned to India.

India is vast and boundless, with nowhere to seek him;

At night he returns to rest on Breast Peak.

COMMENTARY: Hsueh Tou skillfully reveals the eye where there is no gap, raising it up for all under heaven to see. Yun Men said, “Six do not take it in.” Why, then, did Hsueh Tou say, “One, two, three, four, five, six”? Even the blue-eyed barbarian monk (Bodhidharma) could not count that far. Therefore it is said, “Only allow the old barbarian to know; do not allow the old barbarian to understand.” Only descendants of his own house can understand. Just now it was said, “Every phrase and every statement of Yun Men accords with the time and circumstance.” Only when you have thoroughly understood will you recognize that the Way is not originally in words and phrases. If you have not yet reached this point, it is difficult to avoid offering intellectual interpretations.

My late teacher Wu Tsu said, “Sakyamuni Buddha was a lowly laborer; the cypress tree in the courtyard: one, two, three, four, five.” If you can contemplate Yun Men’s words and understand them, you will immediately reach this realm. “At Shaolin he falsely claimed to transmit it to Shen Kuang.” The Second Patriarch (Hui K’o) was originally named Shen Kuang. Later it was said that Bodhidharma had returned to India. Bodhidharma was originally buried at the foot of Bear’s Ear Mountain. At that time, Sung Yun, returning from a diplomatic mission, saw Bodhidharma majestically walking toward the Western Heaven with a single sandal in his hand. Sung Yun returned and reported this to the emperor. When Bodhidharma’s grave was opened, only one sandal remained inside.

Hsueh Tou said, “In truth, how could this matter have been entrusted?” Since it was not entrusted, “he rolled up his robe and again was said to have returned to India.” But tell me: why, then, were there six successive Patriarchs transmitted in this land? This point cannot avoid being somewhat obscure. You must understand it before you can enter the game. “India is vast and boundless, with nowhere to seek him; at night he returns to rest on Breast Peak.” Tell me: where is Bodhidharma now? The master struck and then said, “Blind fool!”

CASE FORTY-EIGHT

MINISTER WANG BOILS TEA

CASE: Minister Wang entered Chao Ch’ing Monastery to boil tea. At that time Head Monk Lang was holding the teapot for Ming Chao. Head Monk Lang overturned the teapot. Seeing this, Minister Wang asked Head Monk Lang, “What is beneath the tea stove?” Head Monk Lang said, “The spirit who protects the stove.” Minister Wang said, “Since it is the spirit who protects the stove, why was the teapot overturned?” Head Monk Lang said, “Serving as an official for a hundred days, he loses his post in a single morning.” Minister Wang shook out his sleeves and departed.

Ming Chao said, “Head Monk Lang eats Chao Ch’ing’s rice, yet goes outside the gate to gather firewood.” Head Monk Lang said, “What about you, Master?” Ming Chao said, “The spirit gained the advantage.”

Hsueh Tou said, “At that time, he should have kicked over the tea stove.”

COMMENTARY: If one wishes to understand Buddha-nature, one must contemplate the circumstances of time and conditions. Grand Preceptor Wang served as prefect of Xuanzhou and had long studied Zen with Zhaoqing. One day, upon entering the monastery, he happened to see Senior Monk Lang boiling tea, and Senior Monk Lang overturned the teapot.

The Grand Preceptor was himself an adept, so as soon as he saw Senior Monk Lang overturn the teapot, he asked, “What is beneath the tea stove?” When Senior Monk Lang said, “There is the spirit who guards the stove,” there was indeed an echo within those words. But what could be done when beginning and end contradicted each other, the essential principle was lost, and the spearpoint pierced his own hand? In this way, he not only failed himself but also implicated another.

Although this is not a matter of gain or loss, once it is brought up, there are, as before, those who are intimate and those who are distant, insiders and outsiders. If one discusses this matter, it does not lie in words and speech; nevertheless, you must still rely upon words and speech to discover its living place. Hence it is said, “Investigate only the living phrase, not the dead phrase.” What Senior Monk Lang said was no different from a mad dog chasing a clod of earth. Grand Preceptor Wang shook out his sleeves and departed, as though refusing to accept him.

Mingzhao said, “Senior Monk Lang eats Zhaoqing’s rice, yet goes outside the gate to gather charred firewood.” Charred firewood here means branches burned by a wildfire. Mingzhao said this to make clear that Senior Monk Lang had not followed the proper road but had strayed onto a side path. Senior Monk Lang then pressed him, saying, “What about you, Venerable?” Mingzhao said, “The spirit received the words.” Mingzhao had a way out and also did not fail Senior Monk Lang’s question. Hence it is said, “A clever dog bites a person without showing its teeth.”

Venerable Guishan Zhe said, “Grand Preceptor Wang was just like Lin Xiangru seizing the jade, so that his beard bristled out on both sides of his cap.” Mingzhao found it difficult to conceal his cleverness, and therefore had difficulty finding an advantageous point. If I had been Senior Monk Lang, the moment I saw Grand Preceptor Wang shake out his sleeves and depart, I would immediately have set down the teapot and burst into loud laughter. Why? Once seen and not grasped, it is difficult to encounter again in a thousand years.

Have you not heard that Baoshou asked Hu the Tinsmith, “I have long heard of Hu the Tinsmith. Are you that man?” Hu said, “Yes.” Baoshou said, “Then can you drive a nail into empty space?” Hu said, “I invite the Master to come and break it apart.” Baoshou then struck him. Hu would not accept it. Baoshou said, “Later, a talkative teacher will break it apart for you.” Afterward, Hu met Zhaozhou and related the foregoing story. Zhaozhou said, “Why were you struck by him?” Hu said, “I do not understand where I was at fault.” Zhaozhou said, “If you cannot even deal with this tiny seam, why ask him to come and strike empty space apart?” Hu then ceased his questioning. Zhaozhou spoke on his behalf, saying, “Try driving a nail into this seam.” Hu was suddenly awakened.

Master Mishi of the Capital returned from pilgrimage, and an elder adept asked him, “When silk is untied in the moonlight, everyone says it is a snake. I do not understand: when Master Shi sees the Buddha, what does he call it?” Master Shi said, “If there is any place of seeing, it is the same as that of sentient beings.” The elder adept said, “This indeed is a peach pit that sprouts only once in a thousand years.”

National Teacher Zhong asked the Court Attendant of Zilin, “I hear that you have written a commentary on the Sutra of Brahma’s Questions. Is that so?” The Court Attendant said, “Yes.” The National Teacher said, “Anyone who wishes to comment upon a sutra must first understand the Buddha’s meaning.” The Court Attendant said, “If I did not understand the Buddha’s meaning, how would I dare claim that I had written a commentary on the sutra?” The National Teacher then ordered an attendant to bring in a bowl of water, seven grains of rice, and a chopstick.

The National Teacher put them all into the bowl, presented it to the Court Attendant, and asked, “What is the meaning of this?” The Court Attendant said, “I do not understand.” The National Teacher said, “You do not even understand this old monk’s meaning, yet you would understand the Buddha’s meaning.” It was not only Grand Preceptor Wang and Senior Monk Lang who had dialogues such as the one above.

Finally, Xuedou said, “At that moment, he should have kicked over the tea stove.” Although Mingzhao acted as he did, in the end he still did not equal Xuedou. Xuefeng once served as cook in Dongshan’s assembly. One day, while Xuefeng was washing rice, Dongshan asked, “Are you washing the rice to remove the sand, or washing the sand to remove the rice?” Xuefeng said, “I remove both sand and rice at once.” Dongshan asked, “Then what will the assembly eat?” Xuefeng overturned the basket.

Dongshan said, “Your conditions of affinity are not here.” Even so, how could that compare with Xuedou saying, “At that moment, he should have kicked over the tea stove”? What kind of circumstance was that? The place of his functioning naturally shines brilliantly for later generations and possesses a living liberation.

The verse says:

VERSE

The question came like an axe raising the wind;

His response to the occasion lacked skill.

How lamentable, the One-Eyed Dragon!

He had not yet displayed his fangs and claws.

When fangs and claws unfold,

Thunder and lightning arise.

How many times does the wave against the current return?

COMMENTARY: “The question came like an axe raising the wind; his response to the occasion lacked skill.” Grand Preceptor Wang’s question was like brandishing an axe and raising the wind. This allusion comes from the Zhuangzi: A man of Ying was building an earthen wall. Only a small gap remained, so he rolled a ball of mud to fill it.

At that moment, a speck of mud fell upon the tip of his nose. Nearby was a man skilled at wielding an axe, who said, “You build walls very skillfully. Let me use my axe to remove that speck of mud from the tip of your nose.” Although the speck of mud on his nose was no larger than a fly’s wing, he nevertheless agreed to let the axeman remove it.

The man swung his axe so swiftly that it produced a rushing wind, knocking away the speck of mud without injuring the nose. The man of Ying remained standing there calmly. This is what is called the wondrous skill of both parties.

Although Senior Monk Lang responded to the occasion, his words were not skillful. Therefore Xuedou said, “The question came like an axe raising the wind; his response to the occasion lacked skill.”

“How lamentable, the One-Eyed Dragon! He had not yet displayed his fangs and claws.” Mingzhao also spoke in an exceedingly extraordinary way. Yet he did not possess the kind of fangs and claws capable of seizing clouds and grasping mist. Although Xuedou was merely an observer, he could not refrain from exerting himself on Mingzhao’s behalf.

Xuedou tacitly accorded with Grand Preceptor Wang’s meaning and composed a verse on kicking over the tea stove: “When fangs and claws unfold, thunder and lightning arise. How many times does the river against the current return?” Yunmen said, “I do not expect you to have a wave against the current; I require only that you possess the meaning of flowing with the current.” Hence it is said, “If you understand the living phrase, you will never forget it.” The words of Senior Monk Lang and Mingzhao seemed dead. If you wish to see the living place, simply look at Xuedou kicking over the tea stove.

CASE FORTY-NINE

WHAT DOES SANSHENG EAT?

POINTER: Seven penetrations and eight openings, snatching the drum and seizing the banner. Through a hundred turns and a thousand layers, looking ahead and glancing behind. Sitting upon the tiger’s head to grasp the tiger’s tail is still not the work of an adept. The ox’s head sinks and the horse’s head returns, yet this too is not extraordinary. Tell me: what is it like when a person who has transcended deliberation and calculation comes? Let us bring it up and see.

CASE: Sansheng asked Xuefeng, “When the golden fish has passed beyond the net, what does it feed on?” Xuefeng said, “When you have passed beyond the net, I will tell you.” Sansheng said, “You are the spiritual teacher of fifteen hundred people, yet you do not even know how to say a single word.” Xuefeng said, “This old monk’s duties as abbot are exceedingly burdensome.”

COMMENTARY: Although Xuefeng and Sansheng moved respectively out and in, one pushing and the other shoving, victory and defeat were still undecided. Tell me, what kind of eyes did these two venerable adepts possess? After receiving the essential teaching from Linji, Sansheng traveled on pilgrimage everywhere and was treated as an honored guest wherever he went. Look at the way he posed his question. How many people have groped for its meaning without finding it! Without touching upon principle, the nature, or the Buddhadharma, he merely asked, “When the golden fish has passed beyond the net, what does it feed on?” Tell me, what was his intent? Ordinarily, once the golden fish has passed beyond the net, it no longer feeds on the bait of the world. What, then, does it feed on?

Xuefeng was an expert; whenever he opened his mouth, he answered with only one or two parts. He merely said to Sansheng, “When you have passed beyond the net, I will tell you.” Fenyang called this “a question presenting one’s own understanding.” In the Caodong school, this is called “borrowing an affair to pose a question.” One must transcend all ranks and categories, attain great functioning, and possess an eye atop one’s head before one can be called a golden fish that has passed beyond the net. Xuefeng was an expert, so he could not help but diminish the other’s standing, saying, “When you have passed beyond the net, I will tell you.”

See how firmly these two guarded their respective domains, towering ten thousand miles high. Had it been anyone other than Sansheng, this single statement alone would have left him helpless. But Sansheng too was an expert, and so he knew how to say to Xuefeng, “You are the spiritual teacher of fifteen hundred people, yet you do not even know how to say a single word!” Xuefeng then said, “This old monk’s duties as abbot are exceedingly burdensome.” How obstinate this statement is!

When two experts meet, one seizes and the other releases; encountering strength, one becomes yielding; meeting an advance, one retreats. If you understand this in terms of victory and defeat, you will not see Xuefeng even in a dream. Look at these two: at first they towered loftily; in the end, both seemed like dead men.

Tell me, was there still gain or loss, victory or defeat? When experts exchange responses, it is certainly not invariably like this.

Sansheng served as director of the monastery in Linji’s assembly. When Linji was about to pass away, he instructed the assembly, “After I am gone, do not let my treasury of the true Dharma eye be extinguished.” Sansheng stepped forward and said, “Who would dare extinguish Your Reverence’s treasury of the true Dharma eye?” Linji said, “In the future, when someone questions you, how will you respond?” Sansheng shouted. Linji said, “Who would have thought that my treasury of the true Dharma eye would be extinguished in this blind donkey!” Sansheng then bowed. He was a true heir in Linji’s lineage, and therefore dared to exchange responses in this way. In the end, Xuedou versified only the golden fish that had passed beyond the net, revealing the encounter between experts. The verse says:

VERSE

The golden fish escapes the net;

Do not say it lingers in the water.

A thousand-foot whale spouts billowing waves;

At a single clap of thunder, the wind arises.

The pure wind blows—

Throughout heaven and the human realm, how many know it?

COMMENTARY: “The golden fish escapes the net; do not say it lingers in the water.” Wuzu said, “This single line of verse alone would have been enough.” Since it is a golden fish that has passed beyond the net, how could it live in a puddle? It must dwell where vast, surging waves reach the heavens. Tell me, throughout the entire day, what does it feed on? Return to your quarters, sit down, and discern this clearly. Xuedou said, “This matter depends upon each person’s own lively handling.” When a creature such as this golden fish raises its whiskers and lashes its tail, heaven and earth truly shake.

“A thousand-foot whale spouts billowing waves.” This versifies Sansheng’s words, “You are the spiritual teacher of fifteen hundred people, yet you do not even know how to say a single word.” He was like a whale spouting great waves. “At a single clap of thunder, the wind arises” versifies Xuefeng’s words, “This old monk’s duties as abbot are exceedingly burdensome.” It is like a single clap of thunder causing gusts of wind to arise. The general meaning is to praise both men as experts.

“The pure wind blows—throughout heaven and the human realm, how many know it?” Tell me, where does the meaning of this line lie? When the pure wind arises, throughout the heavenly realm and here in the human world, how many know it?

CASE FIFTY

YUNMEN’S SAMADHI IN EVERY SPECK OF DUST

POINTER: Pass beyond the stages and transcend expedient means; each function corresponds, and every phrase accords. Unless one has entered the gate of great liberation and attained its great function, how could one fathom the Buddhas and patriarchs or oversee the tradition? Tell me, when directly confronting the occasion, ranging freely with or against it, how can one utter a phrase that provides a way out? Let us see it brought forth.

CASE: A monk asked Yunmen, “What is the samadhi in every speck of dust?”[8] Yunmen said, “Rice in the bowl, water in the bucket.”

COMMENTARY: Can you settle this koan? If you can, Yunmen’s nostrils are in your hands. If you cannot, your nostrils are in Yunmen’s hands. Yunmen had words that cut through nails and shear through iron; within this single statement, all three phrases are complete. When someone was asked about this koan, he said, “The rice in the bowl—every grain is round. The water in the bucket—every drop is wet.” If you understand it in this way, you do not understand Yunmen’s place of acting for others.

VERSE

Rice in the bowl, water in the bucket;

The talkative teacher finds it hard to open his mouth.

The Northern Dipper and Southern Dipper do not differ in position;

Waves towering to heaven rise from the earth.

Try, yet there is no trying;

Cease, yet there is no ceasing;

All are rich men’s sons without trousers.

COMMENTARY: In his verse on Yunmen’s “an appropriate statement” (Case 14), Xuedou said, “An appropriate statement—utterly transcendent! A peg driven into an iron plate without holes.” Later, in his verse on Mazu’s “apart from the four propositions and beyond the hundred negations” (Case 73), Xuedou said, “Zang’s head is white, Hai’s head is black; clear-eyed patch-robed monks cannot understand.” If you understand this koan, you will see the verse.

At the outset, Xuedou immediately said, “Rice in the bowl, water in the bucket.” His words carry a reverberation; within the phrase, the workings of his mind are displayed. “The talkative teacher finds it hard to open his mouth.” Then he added a footnote for you. If here you still wish to seek some abstruse principle and weigh it intellectually, it will be even harder to open your mouth. It would have been enough for Xuedou to versify only this much, but he liked to hold fast from the beginning, fearing that someone in the assembly with eyes might see through him. Afterward, he had to loosen his grip for a time, lowering himself for those of lesser capacity and unfolding a verse for all under heaven to see: “The Northern Dipper and Southern Dipper do not differ in position.”

“Waves rising high to the heavens surge up from the earth.” If waves suddenly arise upon level ground, what are you to do? If you look within phenomena, it is easy; but if you seek at the hidden root, ultimately you will grope about and find nothing. This case is also like an iron bar: you cannot pull it out, nor can you bring your mouth near it. If you attempt to deliberate and calculate, then though you wish to understand, you cannot; though you wish to desist, you cannot; you merely expose your own darkness. This is precisely the meaning of the line, “They are all sons of wealthy householders without trousers.”

Hanshan’s poem says:

Everywhere, all are beset by suffering;

Throughout the world, people speak idly.

Those with talent are cast into the grass;

The gate cannot remain shut for long.

Though the sun appears, the mountains remain dark;

Though the smoke disperses, the valleys are dim.

Among these sons of wealthy householders,

Not one of them has trousers.

Notes:

[1] See note 7 to the fortieth case.

[2] This means creating evil karma that leads to falling into the Avici hell.

[3] “Patience regarding the non-arising of dharmas” (anutpattikadharmakṣānti): when a bodhisattva cultivates to the eighth bhumi, he no longer sees any dharma whatsoever arising.

[4] The original reads: “What does Heaven say? Yet the four seasons proceed. What does the Great River say? Yet the myriad things are born.” Quoted from the “Yang Huo” chapter of the Analects.

[5] This passage is entirely different in Ito Yuten’s edition.

[6] The Golden Light Sutra (Suvarṇaprabhāsa Sūtra)

[7] The Lotus Sutra (Saddharmapuṇḍarīka Sūtra)

[8] See the “Chief in Goodness Chapter” in the Avatamsaka Sutra.