T2003 The Blue Cliff Record

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BDK English Tripitaka 75 THE BLUE CLIFF RECORD Compiled by Ch' ng-hsien Commented upon by K'o-ch'n (Taisho Volume 48, Number 2003) Translated into English by

Thomas Cleary

Numata Center

for Buddhist Translation and Research 1998

Copyright

© 1998 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1998

ISBN: 0-9625618-8-6

Library of Congress Catalog Card Number: 94-068462 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the

English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is ecause the Buddha's asic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings ere always appropriate for he particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha's Great Demise over wenty-five hundred years go, his essage f isdom nd ompassion as pread hroughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest ish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of ourse, it would be impossible to translate all of he Buddha's eighty-four thousand teachings in a few ears. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of his translation project.

It is in the nature of his undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself o initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off he ground. May the rays of he Wisdom of the Compassionate One reach each and every person in the world.

Numata Yehan

Founder of he English

August 7,1991 Tripitaka Project

v

Editorial Foreword

In January, 1982, Dr. Numata Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of ranslating the complete Taisho edition of he Chinese Tripitaka (Buddhist Canon) into the English anguage. Under his leadership, a special preparatory committee was organized in April, 1982. By July of he same year, the Translation Committee of the English Tripitaka was officially convened. The initial Committee consisted of the following members: Hanayama Shoyu (Chairperson); Bando Shojun; Ishigami Zenno; Kamata Shigeo; Kanaoka Shuyu; Mayeda Sengaku; Nara Yasuaki; Sayeki Shinko; (late) Shioiri Ryotatsu; AMARuNoriyoshi; (late) Tamura Kwansei; Uryuzu Ryushin; and Yuyama Akira. Assistant members of the Committee were as follows: Kanazawa Atsushi; Watanabe Shogo; Rolf iebel of ew Zealand; and Rudy Smet of elgium. After holding planning meetings on a monthly basis, the Committee selected 139 texts for the First Series of ranslations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include orks ritten or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it ill take perhaps one hundred ears or ore to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of housands of orks. Nevertheless, as Dr. Numata wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of his project is not academic fulfillment but the transmission of he teaching of he vii

Publisher’s Foreword

~

Editorial Foreword

Buddha to the whole world in order to create harmony and peace among mankind. Therefore, any notes, such as footnotes and endnotes, which might be indispensable for academic purposes, are not given in the English translations, since they might make the general reader lose interest in the Buddhist scriptures. Instead, a glossary is added at the end of each work, in accordance with the translators' wish. To my great regret, however, Dr. Numata passed away on May 5, 1994, at the age of 97, entrusting his son, Mr. Numata Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor Hanayama Shoyu, on June 16, 1995, at the age of 63. After these severe blows, the Committee elected me, Vice-President of the Musashino Women's College, to be the Chair in October, 1995. The Committee has renewed its determination to carry out the noble intention of Dr. Numata, under the leadership of Mr. Numata Toshihide. The present members of the Committee are Mayeda Sengaku (Chairperson), Bando Shojun, Ishigami Zenno, Ichishima Shoshin, Kamata Shigeo, Kanaoka Shuyu, Nara Yasuaki, Sayeki Shinko, Tamaru Noriyoshi, Uryuzu Ryushin, and Yuyama Akira. Assistant members are W atanabe Shogo and Minowa Kenryo.

The Numata Center for Buddhist Translation and Research was established in November, 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripitaka First Series. In December, 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July, 1996, but thankfully Dr. Kenneth Inada is continuing the work as Chairperson. The Numata Center has thus far published eleven volumes and has been distributing them. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Translation Committee in Tokyo.

June 1, 1997 Mayeda Sengaku

Chairperson

Translation Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

The Publication Committee works in close cooperation with the Editorial ommittee f he DK nglish ripitaka n okyo, Japan. Since December 1991, it has operated from the Numata Center for Buddhist Translation and Research in Berkeley, California. Its principal mission is to oversee and facilitate the publication in English of selected texts from the one hundred-volume Taisho Edition of the Chinese Tripitaka, along with a ew ajor influential Japanese Buddhist exts ot n he ripitaka. The ist f elected exts s onveniently appended at the end of ach volume. In the text tself, the Taisho Edition page and column designations are provided in the margins. The Committee is ommitted to the task f ublishing clear, readable English texts. It honors the deep faith, spirit, and concern of he late Reverend Doctor Numata Yehan to disseminate Buddhist teachings throughout the world.

In July 1996, the Committee unfortunately lost ts alued Chairperson, Dr. Philip Yampolsky, who was a stalwart leader, trusted friend, and esteemed colleague. We follow in his shadow. In February 1997,1 was appointed to guide the Committee in his place. The Committee is charged with the normal duties of a publishing firm—general editing, formatting, copyediting, proofreading, indexing, and checking linguistic fidelity. The Committee members are Diane Ames, Brian Galloway, Nobuo Haneda, Charles iimi, Koh Nishiike, and the president and director of he Numata Center, Reverend Kiyoshi S. Yamashita.

Kenneth K. Inada

Chairperson

June 1,1997 Publication Committee

IX

Contents

A Message on the Publication of he English Tripitaka

Numata Yehan v

Editorial Foreword Mayeda Sengaku vii

Publisher's Foreword Kenneth Inada ix

Translator's Introduction Thomas Cleary 1

Preface by Puzhao.................................................................................. 5 Preface by Fanghui Wanli.....................................................................6 Preface by Yucen Xiuxiu.........................................................................6 Preface by Sanjiao Laoren.....................................................................8 1.The Emperor Wu Questions Bodhidharma................................. 11 2. The Ultimate Way Is without Difficulty..................................... 19 3. Master Ma Is Unwell.......................................................................25 4. Deshan Carrying His Bundle......................................................... 28 5. Xuefeng's Grain of ice.................................................................. 36 6. Every Day Is a Good Day...............................................................40 7. Huichao Asks about the Buddha....................................................47 8. Cuiyan's Eyebrows........................................................................... 53 9. Zhaozhou's Four Gates.....................................................................58 10. The Phony....................................................................................... 63 Notice on Overcoming Demons................................................... 67 11. Gobblers of regs.............................................................................69 12. Three Pounds of lax.....................................................................76 13. The School of anadeva............................................................... 82

The Blue Cliff Record

14. An Appropriate Statement.......................................................... 86 15. An Upside-Down Statement......................................................... 89 16. The Man in the Weeds...................................................................94 17. The Living Meaning of Chan........................................................99 18. The Seamless Monument........................................................... 103 19. One Finger Chan.......................................................................... 109 20. The Living Meaning of Chan......................................................114 21. Lotus Flower, Lotus Leaves........................................................122 22. The Turtle-Nosed Snake ..............................................................126 23. The Summit of the Peak of Wonder......................................... 134 24. Guishan and Iron Grindstone L iu............................................ 138 25. The Hermit's Staff....................................................................... 142 26. Sitting Alone on the Mountain................................................. 148 27. The Body Exposed in the Autumn Wind................................. 151 28. The Truth That's Never Been Spoken.......................................155 29. It Goes Along With It................................................................. 159 31. Magu Carrying His Ringed Staff.............................................. 165 32. Elder Ding Stands Motionless................................................... 171 33. Zifu's Circle....................................................................................174 34. Where Do You Come From?........................................................178 35. The Dialogue of Manjusri and Wuzhuo.....................................182 36. Roaming in the Mountains......................................................... 186 37. There's Nothing in the World................................................... 190 38. The Workings of the Iron O x.................................................... 193 39. The Flowering Hedge...................................................................201 40. Like a Dream.................................................................................204 41. One Who Has Died the Great Death.........................................208

Contents 42. Good Snowflakes............................................................ 43. No Cold or H eat............................................................. 44. Knowing How to Beat the Drum................................ 45. Zhaozhou's Shirt............................................................ 46. The Sound of Raindrops............................................... 47. Six Do Not Take It In ................................................... 48. Overturning the Tea Kettle........................................ 49. The Golden Fish That Has Passed through the Net 50. Every Atom Samadhi.................................................. 51. What Is It?.................................................................... 52. The Stone Bridge.......................................................... 53. Wild Ducks.................................................................... 54. Yunmen Extends Both Hands................................... 55. Daowu's Condolence Call............................................. 56. One Arrow Smashes Three Barriers.......................... 57. The Stupid Oaf.............................................................. 58. Zhaozhou Can't Explain.............................................. 59. Why Not Quote It Fully?............................................ 60. The Staff Changes into a Dragon............................. 61. One Atom ..................................................................... 62. Within There Is a Jewel............................................. 63. Nanquan Kills a Cat................................................... 64. Nanquan Questions Zhaozhou.................................. 65. An Outsider Questions the Buddha.......................... 66. Getting Huangchao's Sword..................................... 67. Great Adept Fu Expounds a Scripture.................... 68. What's Your Name?................................................... 211

215

219

224

228

231

235

239

243

246

252

255

259

. 262

, 267

. 272

. 275

. 277

. 280

. 284

. 288

. 292

. 294

. 297

.. 302 .. 306 .. 310 xiii

The Blue Cliff Record

69. Nanquan's Circle .......................................................................... 314 70. Guishan Attends Baizhang......................................................... 317 71. You Shut Up T oo..........................................................................320 72. Baizhang Questions Yunyan.......................................................322 73. The Permutations of Assertion and Denial...............................324 74. Jinniu's Rice Pail..........................................................................329 75. Wujiu's Unjust Beating................................................................332 76. Have You Eaten?.......................................................................... 337 77. Yunmen's Cake..............................................................................342 78. Sixteen Bodhisattvas Bathe........................................................345 79. All Sounds......................................................................................348 80. A Newborn Baby............................................................................352 81. Shooting the Elk of Elks...............................................................357 82. The Stable Body of Reality.......................................................... 362 83. The Ancient Buddhas and the Pillars.......................................366 84. Vimalakirti's Door of Nonduality...............................................369 85. A Tiger's Roar................................................................................374 86. The Kitchen Pantry and the Main Gate...................................379 87. Medicine and Disease Subdue Each Other................................382 88. Three Invalids................................................................................386 89. The Hands and Eyes of Great Compassion...............................391 90. The Body of Wisdom.....................................................................397 91. Yanguan's Rhinoceros..................................................................401 92. The Buddha Ascends the Seat....................................................405 93. Daguang Does a Dance.................................................................408 94. Not Seeing......................................................................................410 95. Three Poisons.................................................................................414 xiv

Contents 96. Three Turning Words................................... 97. The Diamond Sutra's Scornful Revilement 98. Tianping's Travels........................................ 99. The Ten Body Controller.............................. 100. Baling's Sword............................................ 418

424

430

436

442

xv

Translator’s Introduction

Translator' Introduction

The Blue Cliff ecord (Chinese Biyanlu, Japanese Hekiganroku) is widely considered one of the most important classics of the Chan (Zen) school of Buddhism. Composed in China during the Song Dynasty (960-1276 C.E.), when Chan literature reached its zenith of development, The Blue Cliff ecord soon gained widespread acceptance in han ircles. It consists of ne undred xcerpts rom ncient Chan lore and Buddhist scripture, each illustrated in verse by the great Chan poet Xuedou Qiongxian (980-1052) and elucidated in prose by the noted Chan teacher Yuanwu Keqin (1063-1135). The Blue Cliff ecord was first brought to Japan by the great Zen master Dogen Kigen (1200-1253), who is famed as the founder of the Soto school of Zen. Over the following centuries, The Blue Cliff ecord was subjected to intense scrutiny by Japanese Zen students and came to be recognized in the Rinzai Zen schools as the foremost of Zen texts, one of the main sources used in the meditative study of en lore.

The development of Chan Buddhism in China may be roughly divided into several eras. During the formative period, from the fifth to the eighth centuries C.E., there was a strong undercurrent of Prajnaparamita and Yogacara meditation, and considerable confluence with the contemplative aspect of the emerging Tiantai (Jp. Tendai) school. A series of great masters, generally known as the Chan patriarchs, are commonly cited as representatives of his early phase of han.

The second period of he development of he Chan school, from the eighth to the tenth centuries, saw the rise of an independent Chan monastic order (generally associated ith he ule of he eighth 1

The Blue Cliff Record

and ninth century master Baizhang Huaihai) and the proliferation of teaching lineages with characteristic styles of presentation. Among the numerous Chan lineages which branched out from the original line of the patriarchs, there were five that are usually singled out in Chan history and referred to as the five houses, or five schools, of Chan. The five houses of Chan were named after their progenitors: the Gui-Yang line, after Guishan Lingyou (771-854) and Yangshan Huiji (813-890); the Linji line, after Linji Yixuan (d. 867); the Cao-Dong line, after Dongshan Liangjie (807-869) and Caoshan Benji (840-901); the Yunmen line, after Yunmen Wenyan (d. 949); and the Fayan line, after Fayan Wenyi (885-958). Each house had its own particular vocabulary and special symbol clusters which it used in the projection of Chan teaching, yet all were considered one and the same in essence. As Fayan Wenyi, progenitor of the latest line, pointed out in his Ten Guidelines for Chan Schools, the development of sectarianism in Chan was an aberration, a deviation from the spirit and reality of Chan itself.

From the work of the early masters of the five houses derives much of the basic material found in the collections of Chan stories— known as gongan in Chinese and koan in Japanese—that came to be a central focus in Chan/Zen meditation in later times. During the third period of Chan development, from the eleventh to the thirteenth centuries, this material was assembled, arrayed in various patterns, and elaborated with extensive commentary and analysis in both poetry and prose.

Thus it was that this third phase of Chan activity produced a large proportion of the literary Chan classics, such as The Blue Cliff Record. There is a great deal more recorded about the lives and personalities of the masters of this era than there is about those of previous centuries, and this resulted in a new genre of Chan literature. A new form of teaching called the pushuo (fusetsu), or general talk, also came into vogue, presenting Chan teaching in a discursive form. Chan letters, another new form of Chan literature, also evolved during this period; the most famous collections of such letters are the Essentials of ind by Yuanwu, author of The Blue Cliff ecord, and the Letters of ahui, by one of Yuanwu's distinguished successors. 2

Translator's Introduction

During this period Chan Buddhism made a great impact on Chinese culture, particularly noticeable in literature and art. Chan also injected a living element into Confucianism and Taoism, resulting in the development of Confucian Noumenalism (Lixue) and the Complete Reality school of Taoism (Quanzhenzong), both of which employed Chan meditation techniques. Furthermore, though there had been earlier seedings, it was during this era that Chan Buddhism became firmly established in Japan, Korea, and Vietnam. The fourth era of Chan in China, from the fourteenth century on, was characterized by increasing syncretism and reamalgamation of trends of teaching and practice that had begun to differentiate in the era of the patriarchs. Under Mongol rule, Tibetan Buddhism came to exert a powerful influence on Chinese Buddhism. A tendency to combine Chan with Pure Land practice was also particularly strong, and this continues to mark Chinese Chan to this day. Chan also continued to influence the Confucian gentry, both directly and through its presence in Confucian Noumenalism; while through its presence in Taoism, some of its techniques remained permanent fixtures in Chinese psychophysical health lore.

Chan Buddhism professes to be a teaching transmitted outside of formal doctrine, communicated mind to mind. Emphasizing the Buddhist practice of skill in means, taking effect rather than form as the criterion of teaching, Chan Buddhism rejected rigidification of doctrine into dogma and regarded all systems as temporary expedients rather than final truths. Thus it was that Chan Buddhists could at once claim to reject all writings while drawing extensively on both religious and secular literature, and also create a uniquely dynamic literature of their own.

Chan literature is characterized by a number of features: extensive use of poetry; highly developed symbolism and imagery; focus on the speech and action of human exemplars. All of these features are found in the peculiar Chan form of the gongan (koan) and the special literature associated with this teaching device. The gongan are usually brief anecdotes from the records of interactions of Chan adepts with each other or with their students. Through their structures their stories reveal specific modes of consciousness 3

The Blue Cliff Record

and dimensions of awareness. As a by-product of increasing concentration on gongan in Chan schools, there developed a vast body of expository literature.

An outstanding characteristic of this expository literature is that it expounds the gongan by means of illustrations of parallel structures rather than by discursive reasoning. It also employs a special type of criticism which appears to deal with the stories themselves, but actually deals with the relationship of the mind of the observer to the stories. The intended result of this method is to bring into play the interaction of the mind with the structure and function of the gongan, penetrating beyond the superficial surface content, to bring about a radical transformation of consciousness. The Blue Cliff Record is a classic example of this highly articulated phase of Chan literature. As its structure is rather complex, it may be useful to summarize it here in outline form: 1. Introduction by Yuanwu, suggesting the overall sense, point of view, or impact of the gongan to be considered. 2. Story, a. gongan taken in most cases from classical Chan lore; this is interspersed with parenthetical remarks by Yuanwu. These parenthetical remarks use the Chan technique known as "giving and taking," sometimes drawing the reader's attention to a particular point of view, sometimes drawing the reader's attention away from a particular point of view.

3. Commentary on the story, by Yuanwu. These commentaries draw on many sources, including the later lore of the five houses of Chan.

4. Verse by Xuedou, poetically illustrating the impact of the story. These verses are also interspersed with parenthetical remarks by Yuanwu.

5. Commentary by Yuanwu on Xuedou's verse.

4

Contents

Preface by Puzhao

The lifeline of he perfect sages, the great capacity of he successive patriarchs, the miraculous ethod of hanging the bones, the wondrous art of ourishing the spirit—the Chan master Xuedou had the true eye that transcends any sect and goes beyond patterns. He upheld the true imperative and did not reveal a customary standard. He took p the hammer and tongs to smelt and orce Buddhas and patriarchs and versified the transcendental noses of the Chan ractitioners. A silver ountain, an ron all; who could dare to try to bore in? A mosquito trying to bite an iron ox cannot manage to penetrate. If ou do not meet a great master, how can you thoroughly comprehend the abstruse subtleties? Here there is an old man, Yuanwu; when he was dwelling at the Blue Cliff, students were confused and asked him for instruction. The old man pitied them and therefore extended his compassion; he dug out he profound source and elucidated he nderlying principles. Directly pointing at the ultimate, how could he have set up any opinionated understanding? The hundred public cases are pierced through on one thread from the beginning; the whole crowd of old folks are all judged in turn.

You should know that the jewel of hao was flawless to begin with; Xiangru brazenly fooled the king of in. The ultimate truth is in reality wordless; masters of ur school extend compassion to rescue the fallen. If ou see like this, only then do you realize their thoroughgoing kindness. If, on the other hand, you get stuck on the phrases and sunk n the ords, you on' avoid exterminating the Buddha' race.

Puzhao was fortunate enough to be close to the Master's seat and was able to hear what he had never heard before. Companions on the Way compiled it into a volume, and this stupid oaf as reported the root and branches of he matter.

139a3

5

Preface by Fanghui Wanli

The Blue Cliff Record

At the time it is the last day of the month in late spring, 1128. The monk Puzhao, a participant in study and a successor of the patriarchs, humbly writes this preface.

Preface by Fanghui Wanli

After The Scripture of Forty-two Chapters entered China, for the first time we knew there was the Buddha; after the robe of successorship was passed from Bodhidharma to the six patriarchs, for the first time we had verbal expressions: "Originally there is not a single thing" was the motto of the southern school, while "Diligently wipe time and again" was the motto of the northern school. At this point the Chan school's versification of ancient stories circulated in the world; its followers had a method of overturning cases, scolding Buddhas and reviling patriarchs—there is nothing they would not do. Some among them had deeply attained the living art of our poets. But what has the ultimate truth to do with verbal expression? Xuedou and Yuanwu were very kind; Dahui torched it and burned it. Zhang Hui Mingyuan of Yuzhong rekindled the dead ashes and reprinted it—this also can be called kindness. This preface is by Fanghui Wanli of Mt. Ziyang, on the eighth day of the fourth month of 1300.

139b Preface by Yucen Xiuxiu

The Blue Cliff ecord was set forth by the great teacher Yuanwu. His great disciple, Chan master Dahui, burned the book. Attachment to any sort of worldly thing is to be avoided. Buddhists revere the Buddha most of all, but sometimes they even revile him. This is because there is self and no other; it depends on oneself, not on another. If you abandon yourself to follow something or someone, eventually you will lose yourself.

Mind and the Way are one; the Way and myriad things are one. It fills cosmic space—where is not the Way? It is just that 6

Preface by Yucen Xiuxiu

when ordinary people look upon it, they can see what they see, but do not see what they do not see. They seek it from others, and others explain it to them. It is like Dongpo's metaphor of the sun. As they turn it over and over in their minds trying to figure it out, they become further away and lose it all the more. Even Confucius, having comprehended the Way, still wanted to avoid talking about it. How much less could the transmundane law of Buddhism be sought by means of writings and sayings! Even so, there is that which cannot be abandoned. The wise are few, the ignorant are many; the learned are few, the unlearned are many. The five thousand and more volumes of the Buddhist canon were all established for future ages; if it were all right to forget words, then the Buddha would have kept his mouth shut— why would he have spoken so much?

Universal principle certainly includes that which is not apart from the ordinary, yet it transcends the ordinary. Although it seems easy to know, in reality it is not easy to know; if you do not seek it from others, then you will never get it. The ancients were famed in their time, outstanding among a thousand people, excellent among ten thousand people. The Tai-a sword is the sharpest sword in the world: in the mountains it slays tigers and leopards, in the water it kills dragons. People's knowledge of it is consummated here, but there were those among the ancients who could use it skillfully, scaling walls to do battle, wielding it along with the wind; the three armies were defeated by it, blood flowing over a thousand miles. How could this all be attempted by the abilities of oneself alone?

Ever since I heard about the existence of this book, I searched for it most eagerly. When Mr. Zhang of Yuzhong was going to reprint the book, he came to discuss his plan with me, and I helped him carry it through, also writing a foreword, in this year of 1305, on an auspicious day in the third month.

Written at a lodging overlooking the bridge at Qiantang, by layman Yucen Xiuxiu, Zhouchi of Liaocheng.

7

Preface by Sanjiao Laoren

Some ask, "Which was right, to compose The Blue Cliff ecord or to destroy it?" The answer is that both were right. When Bodhidharma came to the East, simply transmitting the mind seal, he did not set up written words—that is certain. But who composed such treatises as The Blood Line and Returning to Emptiness? The ancients who said it is not in writing yet not apart from writing truly knew words. Since people understood the great matter at the rolling up of blind, at the hearing of sounding board, at the raising of finger, at the stubbing of a toe, where is the writing in all this? It was only after the raising of the flower and the smile, after the taking down of the flagpole, that there was involvement in verbal expression. There is no way to effect transmission without writing, so it cannot be abandoned either. The practice of calling the writings of Chan teachings public i39c cases igongan) started uring he Tang dynasty, and ecame popular during the Song dynasty, so it has a long history. The words "public case" are an expression referring to secular official documents. There are three uses. When the work of facing a wall is accomplished and the task of traveling is done, the zero point of the scale is hard to clarify and the tendency of ild oxes is easy to fall into. Perceptive people test for this, scolding and shouting to see the real extent of attainment, like an old magistrate reviewing a criminal case, seeing all the underlying facts, not missing a single point.

Next, in the early generations of Chan it was easy to get lost on byroads, and guidance was needed to point the way. Guidance was provided out of ompassion. Each blow of the staff, leaving a welt, was to make people realize enlightenment. This is like an officer of ustice wielding the law, reviewing a suit to make a fair judgment, saving someone from death. This is the second use. Next after that, damaging crops is a deep worry, and tying up a donkey is a serious matter. Students of hess need to concentrate, and it is easy to lament the color of yed thread. The great teachers handed on a bequest to get the mind to die on the cushion, 8

Preface by Sanjiao Laoren

each action, each inquiry like an official promulgating a law, directing people to read the regulations and know the law, extinguishing bad thoughts as soon as they arise. This is the third use. Providing written records, making judgments, presenting potentials and states, forming standards and imperatives, they are like secular books of law. This seems to be why the ancestral Chan teachers set up public cases and left them for the guidance of Chan communities.

Nevertheless, since the teaching has entered into a degenerate phase, people seek the ineffable mind on paper and entrust the true teaching to talk. Having listed all the ghosts and spirits, they still do not leave the register aside—they invoke the name of the ancients in their poetry and prose, still not getting beyond records of the past. They stand by others' doors, allowing the appellation of master to be made. The sword fell overboard long ago, but the boat is still notched to mark the spot; the rabbit has gotten away, but the stump was not moved. If you have a bellyful of entanglements, even though you can ask a thousand pivotal questions, it will have no relevance to the important matter of life and death. When the sound of the bell has leaked out all the way, what is the use of it?

Ah, when the ram hangs up its horns, it cannot be sought by traces of form—can those who study inferior wisdom well take step after step toward it? If you know this, you realize that the intentions of both elders were right. Yuanwu was mostly concerned for students of later generations, so he recited Xuedou's verses and commented on them. Dahui was mostly concerned with saving people from burning or drowning, so he destroyed The Blue Cliff Record. Sakyamuni Buddha spoke the whole great canon of scriptures, yet in the end he said that he had never spoken a single word. Was he fooling us? Yuanwu's intention was like that of Sakyamuni speaking the scriptures; Dahui's intention was like that of Sakyamuni denying that he had ever spoken. Yu, Qi, and Yanzi would all do the same if they changed places with them. Whether you push it or pull it, the main concern is only that the cart go. 9

1. The Emperor Wu Questions Bodhidharma

The Blue Cliff Record

140a Two hundred years later, Zhang Mingyuan had new wood blocks carved to extend the life of its transmission. Is it that the ancient Chan teaching is reviving? Is it that everything in the world has its time? In either case, the circulation of this book has very serious implications. If you see a stream and identify it with the ocean, or if you take a pointing finger to be the moon, not only will Dahui worry about you, Yuanwu will also remove sticking points and loosen bonds for you. A poem written by a man of ancient times on a portrait says, "Distinctly clear, the Mr. Zhang on paper—though you call him as loud as you can, he won't answer. " Let those who would read this book first contemplate this saying. Written on the fifteenth day of the fourth month, 1304 by Sanjiao Laoren, Elder of the Three Teachings.

10

1. The Emperor Wu

Questions Bodhidharma

Introduction

As soon as you see smoke on the other side of a mountain you know there's a fire; the moment you see horns on the other side of a fence you know there's an ox. To understand the whole thing when one aspect is brought p, to udge precisely at a glance, is an everyday affair for a Chan practitioner. Coming to cutting off myriad streams, appearing here and disappearing there, opposing or according, going vertically or horizontally, giving and taking away freely, at this point, whose activity is this? Story

The Emperor Wu of iang asked the great teacher Bodhidharma, (Here's someone talking such nonsense.) "What is the ultimate meaning f he holy ruths?" (What onkey-tethering take s his?) Bodhidharma said, "Empty, nothing holy." (One might have thought he' say something extraordinary. The point has already whizzed past. It's quite clear.) The emperor said, "Who is answering me?" (Filled with embarrassment, he tries to force himself o be astute. After all he gropes without inding.) Bodhidharma said, "Don' know." (Tsk! A second try isn' worth half cent.) The emperor idn' nderstand. (Too bad. Still, this s etting somewhere.) Bodhidharma subsequently crossed the Yangtse River into the kingdom of Wei. (Foxy devil! He can' avoid embarrassment. He goes from west to east, east to west.)

Later the emperor brought this up to Master Zhi and asked him about it. (A poor man remembers an old debt. The bystander has yes.) aster hi aid, "Did ou ecognize he an?" He should 140a

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drive Master Zhi out of the country too. He deserves a beating. Bodhidharma is here.) The emperor said he didn't know him. (So after all the Emperor Wu has understood Bodhidharma's case.) Master Zhi said, "He is Mahasattva Avalokitesvara, transmitting the seal of the Buddha mind." (An arbitrary explanation. The elbow doesn't bend outwards.) The emperor, regretful, sent an emissary to invite Bodhidharma back. (After all Wu can't hold Bodhidharma back; I told you he was a dunce.) Master Zhi said, "Don't tell me you're going to send an emissary to get him!" (When someone in the house to the east dies, someone from the house to the west helps in the mourning. Better they should all be driven out of the country at once.) "Even if everyone in the country went, he wouldn't return." (Master Zhi again deserves a beating. He doesn't know the great illumination shines forth right where one is.) Commentary

Bodhidharma observed from afar that China had people receptive to the universal religion, so he came by sea, to transmit purely the mind seal to enlighten the deluded. Not establishing verbal formulations, he pointed directly to people's minds so that they would see the essence and realize Buddhahood. If you can see in this way, you have a share of freedom and will not be spun around pursuing words. Everything will become manifest to you, and thereafter you will be able to converse with the Emperor Wu and will naturally see how the second patriarch's mind was pacified. Without the mental defilement of conceptual comparison, you cut through with one stroke, free and at ease. What need is there to go on distinguishing right and wrong, discriminating gain and loss? Even so, how many people are capable of this?

The Emperor Wu once put on religious vestments and personally lectured on the Light Emitting Wisdom Scripture, inducing a shower of celestial flowers and a transformation of earth to gold. He studied the Path and served the Buddha, issuing orders throughout his realm to build temples and ordain monks, practicing in accord with the teaching. People called him the Buddha Heart emperor. 12

1. The Emperor Wu Questions Bodhidharma

When Bodhidharma first saw the Emperor Wu, the emperor asked, "I have built temples and ordained monks; what merit is there in this?" Bodhidharma said, "There is no merit," immediately dousing the emperor with foul water. If you can penetrate this statement "there is no merit," you can see Bodhidharma in person. Now tell me, why is there no merit at all in building temples and ordaining monks? Where does the meaning of this lie? The Emperor Wu held discussions with Dharma Master Louyue, Mahasattva Fu, and Prince Zhaoming about the two truths, real and conventional. According to the teaching, the real truth is used to explain that things are not existent, and the conventional truth is used to explain that things are not nonexistent. The nonduality of the real and the conventional is the ultimate meaning of the holy truths. This is the most subtle and abstruse point of the doctrinal schools; hence the emperor picked this ultimate paradigm to ask Bodhidharma, "What is the ultimate meaning of the holy truths?" Bodhidharma answered, "Empty, nothing holy." No one in the world can get out of this. Bodhidharma cut through for him with a single stroke of the sword. How many people these days misunderstand—giving play to their spirits, putting a glare in their eyes, they say "Empty, nothing holy. " Fortunately there is no connection.

My teacher Wuzu once said, "If only you can penetrate this 'Empty, nothing holy,' you can return home and sit in peace. " This is creating complications just the same, but nevertheless it breaks through obscurity for others. Bodhidharma is outstanding in this. Hence it is said that if you can penetrate one statement, you penetrate a thousand, myriad statements, all at the same time. Then you are naturally in command. An ancient said, "Even to crush your bones and shatter your body would not be sufficient recompense; when one statement is clear you transcend billions." Responding directly to the emperor, Bodhidharma had already leaked quite a bit. The emperor did not understand, and because he viewed things in terms of self and others, he then asked, "Who is answering me?" Bodhidharma's compassion was extreme; he 13

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again addressed him, saying, "Don't know." At this, Emperor Wu was taken aback; he didn't get the point, didn't know what Bodhidharma was talking about. When you get to this point, as to whether there is something or nothing, pick and you fail. Master Duan composed a verse on this story:

Ordinarily a single arrow fells a single eagle; Another arrow is already too many.

Bodhidharma went right back to sit in the mountains; Lord of Liang, speak no more of going to summon him. He also said, "What wants to summon him back? " Since the emperor didn't understand him, Bodhidharma secretly left the country. All the old fellow got was embarrassment. He crossed the Yangtse River into Wei, at that time under the control of the northern Toba tribe. When Bodhidharma arrived there, he did not appear for any more audiences but went directly to Shaolin monastery, where he sat facing a wall for nine years and taught the second patriarch. People thereabouts called him the Wall-Gazing Brahmin.

The Emperor Wu of Liang later asked Master Zhi about what had transpired at his meeting with Bodhidharma. Zhi said, "Did you recognize the man?" The emperor said he didn't know him. Tell me, is this the same as Bodhidharma's "Don't know"? It seems to be similar, but it really isn't the same. People often misunderstand and say that Bodhidharma was giving the emperor an answer about Chan, while the emperor was replying to Master Zhi in terms of the knowledge of recognition. This has nothing to do with it. So tell me, how could Wu have answered when Master Zhi questioned him? Why didn't he strike him dead with a single blow and avoid looking foolish? Instead the Emperor Wu answered him frankly and said he didn't know. Master Zhi saw his chance and acted; he said, "He is Mahasattva Avalokitesvara, transmitting the seal of the Buddha mind. " The emperor felt regret and was going to send an emissary to bring Bodhidharma back. How stupid! When Zhi said, "He is Mahasattva Avaloktesvara, transmitting the seal 14

1. The Emperor Wu Questions Bodhidharma

of the Buddha mind," if Wu had driven him out of the country, that would have amounted to something.

According to tradition, Master Zhi died in the year 514, while Bodhidharma came to Liang in 520; since there is a discrepancy of several years, why is it said that the two met? This must be a mistake in the tradition. But I will not discuss the matter of what is recorded in tradition now; all that is important is to understand the gist of the matter. Tell me—is Bodhidharma Avalokitesvara? Is Master Zhi Avalokitesvara? Which is the real Avalokitesvara? If they are Avalokitesvara, why are there two? But why only two? They are legion.

Later in Wei the precept master Guangtong and the canon master Bodhiruci debated with Bodhidharma. Bodhidharma eliminated formalism and pointed to the mind; because of their biased and limited judgments, Guangtong and Bodhiruci could not bear this, and developed feelings of malice. They tried to poison Bodhidharma several times; on the sixth attempt, since his mission was completed and he had found people to transmit the teaching, Bodhidharma made no further effort to save himself but sat upright and passed on. He was interred at Dinglin Temple on Bear Ear Mountain. Later the ambassador Song Yun of Wei met Bodhidharma in the Congling Range in Chinese Turkistan, walking along with one shoe in his hand.

The Emperor Wu mourned Bodhidharma's death and personally wrote an epitaph, which said, "Alas! I saw him without seeing him, met him without meeting him, encountered him without encountering him. I will always regret this deeply. " In a further eulogy, he added, "If your mind is there, you are stuck in the mundane for eternity; if your mind is not there, you experience ineffable enlightenment instantly."

Tell me, where is Bodhidharma right now? You've stumbled past him without even realizing it.

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Verse

The holy truths are empty;

(The point is long gone. Ha!)

How to discern the point?

(Slipped past. What is hard to discern?) "Who is answering me?"

(A second try isn't worth half a cent. You too go on like this?) Again he said, "Don't know."

(A third one, a fourth one, hits the mark. Tsk!) Henceforth he secretly crossed the river; (Unable to lead another by the nose, now it's he who is being led by the nose. Heavens! He sure isn't a great man.)

How could he avoid the growth of brambles? (The brambles are already several yards deep right here.) Though everyone in the land pursues him, he won't return;

(A double case. Why pursue him? Where is he? Where is the spirit of a great person?)

Forever and aye, vain remembrance. (Wringing the hands, beating the breast, making a plea to the sky.)

Stop remembering!

(What are you saying? This is living in a ghost cave.) What limit is there to the pure wind circling the earth? (After all, even the great Xuedou tumbles into the weeds.) Then Master Xuedou looked around to the right and left and said, "Is there any patriarch here?" (So you want to retract your statement? You still act like this?) He answered himself, "There is." (He puts himself to so much trouble.)

"Call him to wash this old monk's feet." (Give him another beating and drive him out—it would be no more than he deserves. Acting like this, still he's gotten somewhere.)

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1. The Emperor Wu Questions Bodhidharma

Commentary

Xuedou's verse on this story is like skillfully performing a sword dance, sure and relaxed in midair, naturally not running afoul of the point. Without such ability, as soon as one picked it up one would run afoul of the point and injure the hand. For those who have the eye to see, Xuedou offers, takes back, praises, and deprecates, using only four lines to settle the entire case. Usually verses on ancient stories just explain Chan in a roundabout way; the general rule for presenting old stories is just to settle the case on the basis of the facts. Xuedou confronts him, saying right off, "The holy truths are empty; / How to discern the point?" To that first phrase Xuedou adds this latter one, undeniably extraordinary. So tell me, after all how do you discern the point? Even if you have iron eyes or bronze eyes, you will still grope without finding. When you get to this point, can you figure it out by means of ordinary intellect?

This is why Yunmen said, "It's like a spark, like lightning." This bit does not fall within the scope of intellect or conception; what good does it do to talk about it? When conceptual assessments arise, you've already missed the point. Xuedou says, how will all you Chan practitioners discern the point? "Who is answering me?" To this he adds "Again he said, 'Don't know.'" Here Xuedou is being extremely solicitous, redoubling his efforts to help people. But tell me, are "empty" and "don't know" the same or different? Someone who understands will understand without anything being said; someone who does not yet understand will surely divide them into two. Everyone usually says that Xuedou was just repeating the story, not realizing that he has thoroughly versified the story in four lines.

After that, out of compassion, Xuedou versifies what happened: "Henceforth he secretly crossed the river; / How could he avoid the growth of brambles?" Bodhidharma originally came to this country to loosen sticking points and remove bonds for people, to pull out the nails and extract the pegs, to cut away the brambles— why does it say he produced brambles? This does not refer only to 17

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that time—the brambles are already several yards deep right where you are now.

"Though everyone in the land pursues him, he won't return; / Forever and aye, vain remembrance. " Obviously the Emperor Wu was not much of a man. But where is Bodhidharma? If you see Bodhidharma, you will see where Xuedou helps people in the end. Xuedou, fearing people would pursue intellectual views, turned the mainspring and set forth his own view: "Stop remembering! / What limit is there to the pure wind circling the earth?" Once you stop remembering, how are things right where you are? Xuedou says, right here and now there is a pure wind circling the earth— in the heavens and on the earth, what limitation is there? Xuedou picks up the affairs of all ages and throws them down right in front of you. "What limit is there?" does not just apply to Xuedou at that time—for you right now, what limit is there? Again, lest people cling to this, Xuedou applied another device; he said loudly, "Is there any patriarch here?" He said himself, "There is." At this point Xuedou is undeniably sincere in his efforts for people; he again said, "Call him to wash this old monk's feet." He certainly diminishes the man's dignity; at that time one should do one s own work. But tell me, where does Xuedou's meaning lie? At this point, can you call it a donkey? Can you call it a horse? Can you call it a patriarch? How will you describe it? People often say Xuedou is employing the patriarch, but fortunately this has no connection. Then tell me, what's it all about, after all? "I only admit that the old barbarian knows; I don't admit that the old barbarian understands."

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2. The Ultimate

Way Is without Difficulty

Introduction

The universe is too narrow to contain it; the sun, moon, and stars are too dark to shed light on it—even if it blows rain down and shouts thunder, this still does not match up to the matter of the religion of ranscendence. Even the Buddhas of ast, present, and future can only know it for themselves; the leading teachers of successive generations have not been able to bring it out fully. All the teachings in the whole Canon cannot explain it completely; even Chan practitioners with enlightened eyes cannot save themselves thoroughly. At this point, how ill you ask for aid? Even to say "Buddha" is trailing mud and dripping water; even to say "Chan" is to be filled with shame. Adepts who have studied for a long time need not wait for it to be said; latecoming beginners must look into it.

Story

Zhaozhou said to the assembly, (What is this old guy doing? Don't make such omplications.) "The ltimate ay s ithout ifficulty; (It is either difficult or easy.) "just avoid discrimination." (What is in front of our eyes? The third patriarch is still alive.) "As soon as there are words, 'his is discrimination,''his is clarity, (Two heads, three aces. Don' rag so uch. When ish swims hrough, the water is turbulent; when a bird flies by, feathers fall.) I am not ithin clarity. (The thief s already evealed. Where's the old i4ic fellow oing?) Do ou reserve anything or ot?" He's ost. There's one or a half.)

At that time a monk asked, "Since you are not within clarity, what do you reserve?" (He gives him a good rejoinder; that ought to shut him up.)

Zhaozhou said, "Even I don't now." (At this deadly rejoinder, the old fellow has fallen back three thousand miles.) 19

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The monk said, "Since you don't know, why then do you say you are not in clarity?" (Watch and see where he'll run; the monk's chased him up a tree.)

Zhaozhou said, "You have managed to ask about the matter; you can go now." (Lucky he has this move. The old bandit!) Commentary

Zhaozhou often used to bring up this saying, which is simply, "Just avoid discrimination." This is from the "Poem on Faith in Mind" by the third patriarch, which says, "The ultimate Way is without difficulty; / Just avoid discrimination. Just do not hate or love, / And you 11 be open and clear. " As soon as there is affirmation and negation, this is discrimination, " "this is clarity. " As soon as you understand in this way, you've already stumbled past; nailed down, stuck in glue, what can you do?

Zhaozhou says, "'This is discrimination,' 'This is clarity'"—Chan students these days either remain in discrimination or settle down within clarity I am not within clarity—do you preserve anything?" People, if he is not within clarity, tell me, where is Zhaozhou? Why does he tell people to preserve?

My teacher Wuzu used to say, "I reach out to show you; how do you understand?" Tell me, where is the reaching out? Perceive the meaning on the hook; don't stick to the zero point of the scale. This monk coming forth was indeed extraordinary; grabbing Zhaozhou s gap, he proceeded to press him: "Since you are not within clarity, what do you preserve?" Zhaozhou didn't strike him or shout; he just said, "Even I don't know." Anyone but Zhaozhou would probably have been at a loss when challenged by this monk; luckily it was this old fellow, who had freedom to turn around— that is why he answered him in this way. Chan followers these days also say when questioned, "I don't know either, I don't understand ; nevertheless while they are on the same track they are not in the same groove.

This monk had something extraordinary about him; that is why he was able to ask, "Since you don't know, why do you say you 20 L

2. The Ultimate Way Is without Difficulty are not in clarity?" An even better challenge. Anyone else would probably have been unable to explain, but Zhaozhou was an adept; he just said to him, "You have managed to ask about the matter; you can go now." So the monk, as before, couldn't do anything to Zhaozhou; he could only shut up.

Zhaozhou was a masterful Chan teacher; he did not talk of mystery or marvel, of potential or state; he only dealt with people on the basis of the fundamental matter. This is why it is said, "While we're reviling each other, you may lockjaws with me; while we're spitting at one another, you may spew me with slobber. While Zhaozhou ordinarily never dealt with people by beat- ing or shouting, and just used ordinary speech, nevertheless no one in the world could handle him. Because he never had so many conceptions or judgments, he could present sideways and use upside down, oppose or accord, having great freedom. People these days do not understand, and just say that Zhaozhou didn't answer, didn't explain to the man; they do not realize they've stumbled right past it.

Verse

142a

The ultimate Way is without difficulty; (A triple case. He gulps a mouthful of frost. What is he saying?)

The words are true; the speech is true. (When a fish swims through, the water is turbulent. It's fragmented. He smeared it.)

In one there are many kinds;

(He should analyze it; what end will there be in just one kind?)

In two there is no duality.

(Yet there's four, five, six, seven. Why create complications?)

On the horizon the sun rises, the moon sets; (It's presented right to your face; above and below it extends boundlessly. Don't lift or lower your head.) 21

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Beyond the balustrade, the mountains deepen, the waters grow chill.

(Once dead, one doesn't revive. Do you feel your hair standing on end in a chill?)

When consciousness ends in the skull, how can joy remain?

(He twinkles his eyes inside a coffin. Worker Lu is a fellow student of his.)

In a dead tree the dragon's song is not yet ended. (Tsk! The dead tree blooms again. Bodhidharma travels east.)

Difficult, difficult!

(A false teaching is hard to uphold. An upside-down statement. What place is this to speak of difficulty or ease?)

Discrimination? Clarity? See for yourself! (Blind! One might have thought it depended on someone else, but luckily we're told "See for yourself." It's none of my business.)

Commentary

Xuedou knows Zhaozhou's final point; therefore he versifies like this. The ultimate Way is without difficulty." Then he follows up with "The words are true; the speech is true. " He raises one corner but doesn't come back with the other three; when he says, "In one there are many kinds; / In two there's no duality," this is like three corners returning to one. But tell me, where is it that the words and speech are true? In one, why are there nevertheless many kinds, yet in two there is no duality? If you don't have eyes, where will you seek?

If you can penetrate these two lines, this is the basis of the ancient saying, "When unified, as ever you see that mountains are mountains, rivers are rivers, long is long, short is short, sky is sky, and earth is earth." But sometimes we call sky earth and earth sky, sometimes we say mountains are not mountains and 22

2. The Ultimate Way Is without Difficulty

rivers are not rivers. Ultimately, how to attain peace? When the wind comes, the trees move; when the waves swell, the boats ride high. In spring it sprouts, in summer it matures, in fall it is harvested, in winter it is stored; with uniform equanimity, everything ends of itself.

Thus this four-line verse abruptly cuts off; but Xuedou has extra ability, so he opens up the closed bag and gives a summary account. Yet this is adding a head on top of the head. He said: The ultimate Way is without difficulty;

The words are true; the speech is true.

In one there are many kinds;

In two there is no duality.

Though there aren't so many things, when the sun rises over the horizon the moon goes down, and when the mountains beyond the balustrade deepen the waters grow cold. When you get here, the words are true; the speech is true—everything is the Way and all things are complete reality. Isn't this where mind and objects are both forgotten, united in one whole? At the beginning of the verse Xuedou was too strict; at the end he is quite indulgent. If you can penetrate and see through, naturally it will be sublime. If you don't forget your intellectual understanding, you'll be fragmented and definitely won't understand this kind of talk. "When consciousness ends in the skull, how can joy remain? / In a dead tree the dragon's song is not yet ended." This is just a bit of combination. These are from stories of ancient questions about the Way, which Xuedou has drawn out, pierced through, and strung on the same thread, to use in versifying "The ultimate Way is without difficulty; / Just avoid discrimination." People these days don't understand the ancient's meaning, and only chew on the words and gnaw on the phrases; when will they ever be done? If you are an adept, then you understand this kind of talk. A monk asked Xiangyan, "What is the Way?" Xiangyan said, "A dragon's song in a dead tree." The monk asked, "What is the person on the Way?" Xiangyan said, "Eyeballs in a skull. Later the 23

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