T2003 The Blue Cliff Record

91. Yanguan’s Rhinoceros

The Blue Cliff Record

Wherever I go, the frosty night's moon

Falls as it may on the valley ahead.

The fruits are ripe and heavy with monkeys, The mountains go on so far it seems I've lost my way. As I look up, there's a remnant of illumination left— Actually this is west of my dwelling place. Thus it is said,

Mind is the faculty, things are the objects; Both are like flaws on a mirror.

When the defilement of objectification is obliterated, The light first appears;

When mind and things are both forgotten, Nature is real.

It is also said,

I've been living in a three-room hut;

In the uniform spiritual light, myriad objects are at rest. Don't use right and wrong to judge me — Fleeting life and its rationalizations having nothing to do with me.

These verses too let you see "one piece of empty solidity, beyond saying and feeling."

"From this humans and gods see Subhuti." Subhuti was sitting quietly on a cliff when the gods showered flowers in praise. Subhuti said, "Who is showering flowers?" A god said, "I am Brahma." Subhuti said, "Why are you offering praise?" Brahma said, "I honor your skill in expounding transcendent wisdom." Subhuti said, "I have never spoken a word about wisdom; why offer praise? " Brahma said, "You said nothing, I heard nothing—no speaking and no hearing is true wisdom, " and again he caused the earth to tremble and flowers to shower. See how Subhuti expounded wisdom so well, without speaking of body or function. If you can see at this, you can see Zhimen's saying "an oyster swallows the bright moon" and "a rabbit gets pregnant. "

Though the ancient's meaning was not in the words, nevertheless there was deep deep meaning in his answer. This caused 400

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Xuedou to say, "The oyster swallows the moon—deep deep meaning." Here, "Given to Chan people, it makes them fight and struggle." The followers of Chan all over have haggled about Zhimen's answers noisily; never has a single one seen him even in a dream. If you want to be a fellow student with Zhimen and Xuedou, you must first set eyes on it for yourself.

91. Yanguan's Rhinoceros

Introduction

To transcend emotion, detach from views, remove bonds, and dissolve sticking points, to uphold the fundamental vehicle of transcendence and support the treasury of the eye of the true Dharma, you must also respond equally in all ten directions, be crystal clear in all respects, and directly attain to such a realm. But tell me, are there any who attain the same, realize the same, die the same, and live the same?

Story

One day Yanguan called to his attendant, "Bring me the rhinoc- eros horn fan." (He creates quite a few complications. How can it compare with the fine scene here?) The attendant said, "The fan is broken." (Too bad. Good news. What's he saying?) Yanguan said, "If the fan is broken, bring the rhinoceros back to me. " (He's broken down quite a bit. Yu province is still all right; the worst suffering is in Korea. What does the master want with the rhinoceros?) The attendant has no reply. (After all a hammerhead with no hole. What a pity.) Touzi said, "I do not refuse to bring it out, but I fear the horn on its head will be incomplete." (This seems like it, but he has two heads and three faces. He's still speaking theoretically.) Xuedou commented, "I want an incomplete horn." (What is it good for? He adds error to error.) Shishuang said, "If I return it to you, I won't have it." (What's he saying? It's 401

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right under his nose.) Xuedou commented, "The rhino is still here." (Danger! He almost mistook it. Pull its head back!) Zifu drew a circle and wrote the word "rhino" inside it. (Withered grass isn't worth bringing out. He's playing with a shadow.) Xuedou commented, "Why didn't you bring it out before?" (He doesn't distinguish gold from brass. He too is a man in the weeds.) Baofu said, "The master is aged; he should ask someone else." (In a remote region he rebukes an official. What is he doing, avoiding hardship yet speaking of his suffering?) Xuedou commented, "What a pity to have worked hard without accomplishing anything. " (You yourself are included. It would be even better to give thirty blows of the staff. Clearly.)

Commentary

One day Yanguan called to his attendant, "Bring me the rhinoceros horn fan. " Though this matter isn't in words, yet if you want to test someone's ordinary disposition and ability, it is necessary to be able to use words in this way to reveal it. On the last day of your life, if you can find strength and be the master, even when myriad visions appear you can look upon them without being moved: this can be called accomplishment without accomplishment, effortless power.

Yanguan was Chan master Jian. In ancient times they used to make fans of rhinoceros horn. At the time, how could Yanguan not have known that his fan was broken? He purposely asked the attendant, who said, "The fan is broken." Observe how that ancient was always within it twenty-four hours a day, encountering it everywhere; Yanguan said, "If the fan is broken, bring me back the rhinoceros." But tell me, what did he want with the rhinoceros? He just wanted to test the man to see whether or not he knew where it was.

Touzi said, "I don't refuse to bring it out, but I fear the horn on the head will be incomplete." Xuedou said, "I want an incomplete horn." He harmonizes in a phrase.

Shishuang said, "If I return it to you, then I won't have it." Xuedou says, "The rhino is still here."

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Zifu drew a circle and wrote the word "rhino" inside; because he succeeded to Yangshan, he liked to use objects to illustrate this matter for people. Xuedou said, "Why didn't you bring it out before?" He took him in tow.

Baofu said, "The master is aged; he should ask someone else." These words are most appropriate; the preceding three quotes are after all easy to see, but these words have a profound meaning. Yet Xuedou has still broken through. I understood the reasoning when I was with Librarian Qing in the past; he said, "The master is old and senile; getting the head, he forgets the tail—before he sought the fan, now he seeks the rhinoceros. It is hard to attend to him, so Baofu said he'd better ask someone else." Xuedou said, "What a pity to work hard without accomplishing anything." All these were model comments: the ancients saw through this matter, so though each was different; when they spoke forth they hit the mark every time, always having a way of living expression. Each phrase preserves the bloodline. People today just make up theoretical judgments and comparisons when they are questioned; that is why I want people to chew on this twenty-four hours a day, with continuous concentration, seeking the experience of enlightenment. See how Xuedou versified it on one thread: Verse

The rhinoceros horn fan has long been in use, (In summer, cool; in winter, warm. Everyone has it; why don't they know? Who has never used it?)

But when asked, actually nobody knows.

(They know, but they don't understand. Better not fool people. And you shouldn't suspect anyone else.) The boundless pure breeze and the horn on the head, (Where are they? If you don't understand in yourself, where will you understand? In the heavens and on earth. The horn has regrown. What is it? He rouses waves without wind.)

Just like clouds and rain, are difficult to pursue when gone.

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(Heavens! Still this is losing one's money and incurring punishment as well.)

Xuedou also said, "If you want the pure breeze to return and the horn to regrow, (Everyone has this fan; they have all its power all the time. Why do they not know at all when asked? Can you speak of it?) I ask each of you to say something. (He has already spoken thrice. Yanguan is still alive.) I ask you, since the fan is broken, return the rhinoceros to me." (There is yet one or a half. Tsk! It would be better to overturn his Chan seat.) Then a monk came forth and said, "Everyone, go meditate in the hall." (He draws the bow after the bandit has gone. He had the spear taken away. He neither gets to the village nor reaches the shop.) Xuedou shouted and said, "I cast my hook fishing for whales, but caught a frog." Then he got down from the seat. (He brought this about. He drew his bow after the thief had gone.)

Commentary

"The rhinoceros horn fan has long been in use, / But when asked, actually nobody knows." Everyone has this fan and has all its power all the time—why is it that when asked no one knows where it's gone? The attendant, Touzi, all the way down to Baofu—neither do any of them know. Tell me, does Xuedou know? When Wuzhuo called on Manjusrl, as they were drinking tea, Manjusrl held up a crystal bowl and asked, "Do they have this in the south?" Wuzhuo said, "No." Manjusrl said, "What do they usually use to drink tea?" Wuzhuo was speechless. If you know what this story is about, you will know that the rhinoceros horn fan has a boundless pure breeze; you will also see the horn towering on the rhino's head.

The four old men speaking as they did were like the morning clouds and evening rain; once gone, they are difficult to pursue. Xuedou also said, "If you want the pure breeze to return and the horn to regrow, I ask you each to say something: I ask you, since the fan is broken, return the rhinoceros to me." Then a Chan student came forward and said, "Everyone, go meditate in the hall. " 404

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This monk has usurped the master's authority. He certainly could speak, but he was only able to say eighty percent. If you want a hundred percent, then throw the meditation seat over for him. Now you tell me, did this monk understand the rhinoceros or not? If he didn't, yet he knew how to speak this way; if he did, why didn't Xuedou approve of him? Why did he say he cast a hook fishing for whales but only caught a frog?

Tell me, ultimately how is it? There's nothing to worry about; try to hold it up to view.

92. The Buddha Ascends the Seat

Introduction

One who can discern the tune as soon as the lute strings move is hard to find even in a thousand years. By releasing a hawk upon seeing a rabbit, at once the swiftest is caught. As for summing up all words into a single statement, gathering the universe into a single atom, dying the same and being born the same, penetrating in all ways, is there anyone who can stand witness? Story

One day the Buddha ascended the seat. (Guest and host both lose. This is not the only instance of indulgence.) ManjusrI struck the gavel and said, "Clearly observe the Dharma of the Dharma King: the Dharma of the Dharma King is thus." (One person has intimately understood.) The Buddha then got down from the seat. (Sad man, do not speak to sad people; if you speak to sad people, you'll sadden them to death. Beating the drum, playing the lute, two masters in harmony.)

Commentary

There was already this scene before the Buddha raised the flower. Throughout his teaching career, how many times did he use the adamantine sword? At that time, if among the crowd there had been 405

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2i6c someone with the spirit of a Chan adept who could transcend, it would have been possible to avoid the final messy scene of raising the flower. While the Buddha paused, he was confronted by ManjusrI and immediately got down from the seat. At that time, there was still this scene; Sakyamuni barred his door, Vimalaklrti shut his mouth—both resemble this and thus have already explained it. It is like the story of Suzong asking Huizhong about making a seamless monument, and also like the story of the outsider asking the Buddha about neither the spoken nor the unspoken. Observe the behavior of those transcendent people—when did they ever enter a ghost cave for their subsistence? Some say the meaning lies in the silence; some say it is in the pause, that speech illumines what cannot be said and speechlessness illumines what can be said—as Yongjia said, "Speaking when silent, silent when speaking." But if you only understand this way, you will never see it even in a dream. If you can immediately and directly understand, then you will no longer see that there is anything ordinary or holy—this Dharma is impartial; it has no high or low. Every day you will walk with all the Buddhas. Verse

Among the assembled sages, if an adept had known, (Better not slander old Sakyamuni. Leave it up to Linji or Deshan. It's hard to find one or a half among a thousand or ten thousand.)

The command of the Dharma King wouldn't have been like this.

(Those who run after him are numerous. Three heads, two faces. Clearly. How many could reach here?) Had there been a good interpreter in the assembly, (It's hard to find a clever one in there. If ManjusrI isn't an adept, you sure aren't.)

What need for ManjusrI to strike the gavel? (What's the harm of going ahead and striking the gavel once? The second and third strokes are totally 406

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unnecessary. How will you speak a phrase appropriate to the situation? Dangerous!)

Commentary

"Among the assembled sages, if an adept had known." The multitude of eighty thousand on Vulture Peak were all ranked among the sages: Manjusri, Samantabhadra, Maitreya, and so on; master and companions were assembled together—they had to be the adepts among the adepts, the outstanding among the outstanding, before they would know what he was getting at. What Xuedou intends to say is that among the multitude of sages there was not a single one who knew what is: had there been an adept, he would have known what was not so. Why? Manjusri struck the gavel and said, "Clearly observe the Dharma of the Dharma King; the Dharma of the Dharma King is thus." Xuedou says the command of the Dharma King would not have been like this. Why? At the time, had there been someone in the assembly with the eye on the forehead and the talisman at the side, that one would have seen all the way through before the Buddha had even ascended the seat; then what further need would there be for Manjusri to strike the gavel?

The Nirvana Sutra says, "Saindhava is one name for four actual things: salt, water, a bowl, a horse. A wise attendant who understood the four meanings would bring the king water when he wanted to wash and needed saindhava; when the king asked for saindhava at mealtimes, the attendant brought salt; when the meal was over, he offered him a bowl for tea; when he wanted to go out, he brought a horse. He acted according to the king's intention without error." Clearly one must be a good interpreter to do this.

A monk asked Xiangyan, "What is the king asking for as saindhava?" Xiangyan said, "Come over here." The monk went; Xiangyan said, "You make a total fool of people." He also asked Zhaozhou, "What is the king asking for as saindhava?" Zhaozhou got off his seat, bowed, and saluted. At this time if there had been 407

93. Daguang Does a Dance

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a good interpreter who could penetrate before the Buddha had even ascended the lecturing seat, he would have attained somewhat. The Buddha yet ascended the seat, then immediately got down; already he hadn't got to the point—how was it worth Manjusri's still striking the gavel? He unavoidably made the Buddha's sermon seem foolish. But tell me, where was it that he made a fool of him? 93. Daguang Does a Dance

2i7a Story

A monk asked Daguang, "Changqing said, 'Joyful praise on the occasion of a meal'—what did he mean?" (The light shines again. This ignoramus! It is unavoidable to doubt; without asking, you won't know.) Daguang did a dance. (Do not deceive people. He acts like Jinniu did before.) The monk bowed. (He too acts this way. He's right, but I fear he's misunderstood.) Daguang said, "What have you seen, that you bow?" (An appropriate challenge; it's necessary to be discriminating.) The monk did a dance. (He draws a cat according to a model. After all he misunderstood. He's playing with a shadow.) Daguang said, "Foxy devil!" (This kindness is hard to requite. The patriarchs only transmitted this.) Commentary

The Chan patriarchs only transmitted this little bit; but do you people know the ultimate point? If you know, you can avoid this error; if not, as before you will only be foxy devils. Some say Daguang wrenched the other's nose around to deceive him, but if it were actually so, what principle would that amount to? Daguang was able to help others; in his statement there is a road along which to get oneself out. In general, a Chan master must remove clinging and fixation for people; only then can one be called a benefactor.

Daguang did a dance, the monk bowed; in the end, the monk also did a dance, and Daguang said, "Foxy devil!" This was not 408

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turning the monk over; after all, if you do not know the real point and just do a dance, going on one after another like this, when will you ever find rest? Daguang said, "Foxy devil"—these words cut off Jinniu, indeed outstanding. So it is said, "Study the living word, not the dead word." Xuedou just likes his saying "Foxy devil! " That is the basis on which he produces his verse. But tell me, is this "foxy devil" the same as "Zhizang's head is white, Baizhang's head is black," "You ignoramus," "Fine monk," or is it different? Tell me, are these the same or different? Do you know? That One is met everywhere.

Verse

The first arrow was still light; the second arrow went deep:

(A hundred percent bulls-eyes. Where can you go to escape?)

Who says yellow leaves are gold?

(Yet they'll stop crying; but even if you can fool a child, it's no use.)

If the waves of the Chan stream were alike, (What limit is there to people playing with mud? He draws a cat according to a model. He lets out a single road.)

Innumerable ordinary people would get bogged down. (We meet a live one! He has involved every Chan practitioner in the world, and makes them unable to get a hold; he entangles you too, and makes you unable to come forth.)

Commentary

"The first arrow was still light; the second arrow went deep." Daguang's dance was the first arrow. He also said, "Foxy devil!" This was the second arrow. This has been the tooth and nail since time immemorial.

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"Who says yellow leaves are gold?" Yangshan said, "You should each look within; do not memorize my words. Since beginningless time you have turned your backs on the light and plunged into darkness; the roots of your false conceptions are deep, so after all they are hard to pull out all at once. That is why I temporarily set up expedient methods to take away your coarse consciousness; this is like using yellow leaves to stop a child's crying." It is like exchanging sweet fruit for bitter gourd. The ancients provisionally established expedient methods to help people; when their crying has stopped, yellow leaves are not gold. When the Buddha explained timely doctrines, these too were just talks to put an end to crying. "Foxy devil!"—he just wanted to transmute the other's habitual consciousness; within the processes are provisional and true, illumination and function; only thus can you see the grasp of the Chanist there. If you can understand, you'll be like a tiger with wings. "If the waves of the Chan stream were alike"—if all the students everywhere did a dance like this, and only acted like this, then innumerable ordinary people would get bogged down; how could they be saved?

94. Not Seeing

Introduction

The one statement before sound is not transmitted by the sages; the single thread before our eyes is forever without a gap. Pure and naked, bare and clean, the white ox on open ground. Eyes alert, ears alert, the golden lion—leaving this aside for the moment, tell me, what is the white ox on open ground?

Story

The Surangama Sutra says, "When I do not see, why don't you see my not seeing?" (Good news. What's the use of seeing? Old Sakyamuni has leaked quite a bit.) "If you see my not seeing, naturally that is not the characteristic of not seeing." (Tsk! What idle time is there? You shouldn't tell me to have two heads and three 410

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faces.) "If you don't see my not seeing," (Where are you going? It's like driving a nail into an iron spike. Bah!) "it is naturally not a thing;" (He pushes down the ox's head to make it eat grass. What further sound and form is there to speak of?) "how could it not be you?" (To say you or me is totally beside the point. Striking, I say, "Do you see old Sakyamuni?")

Commentary

The Surahgama Sutra says, "When I don't see, why don't you see my not seeing? If you see my not seeing, naturally that is not the characteristic of not seeing. If you don't see my not seeing, it is naturally not a thing; how could it not be you? " Xuedou here doesn't quote the entire passage of the scripture; if quoted in full it can be seen: "If seeing were a thing, then you could also see my sight. If seeing alike were called seeing my seeing, when I don't see, why don't you see my not seeing? If you see my not seeing, naturally that is not the characteristic of not seeing. If you don't see my not seeing, naturally it is not a thing; how could it not be you? " The words are many, and I won't record them. Ananda intended to say, "The objects in the world can all be given names; I also want the Buddha to point out this subtle spiritual fundamental illumination—what can you call it, to let me see the Buddha's intent?" The Buddha said, "When I see the incense stand, that can be known; when I do not see the incense stand, then how will you see? Ananda said, "When I don't see the incense stand, this is seeing the Buddha." The Buddha said, "If I say I don't see, this is my own knowledge; when you say you don't see, this is your own knowledge— where another doesn't see, how can you know?" The ancients said that when you get here, you can only know for yourself; you can't explain to others. Just as the Buddha said, "When I don't see, why don't you see my not seeing? If you see my not seeing, naturally that is not the characteristic of not seeing. If you don't see my not seeing, naturally it is not a thing; how could it not be you?" If you say you acknowledge sight as an existent thing, you are not yet able to wipe away the traces. "When I don't see" is like the antelope 411

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with its horns hung up —all echo of sound, traces of tracks, all breath is utterly gone; where will you search for it? The sense of the scripture is refutation through concession in the beginning and refutation through denial in the end. Xuedou goes beyond the eye of the scriptural doctrines to versify; he does not eulogize things, seeing, or not seeing—he just eulogizes seeing the Buddha. Verse

The whole elephant or the whole ox—the blinding cataracts, no different.

(Half-blind man! Half open, half closed. What are you doing, clinging to fences and groping along walls? One cut, two pieces.)

Adepts of all time have together been naming and describing.

(All the Chan founders and teachers, so numerous — yet you have still left yourself out.) If you want to see the Buddha right now, (Bah! The old barbarian! Blind man! He's right at your feet.)

Each atom of every land lies halfway there. (Where you stand you've already missed him. What more would you have me say? Will you ever see him, even in a dream?)

Commentary

"The whole elephant or the whole ox—the blinding cataracts, no different. " A group of blind people groping over an elephant each speaks of a different aspect; this comes from the Nirvana Sutra. A monk asked Yangshan, "When you saw someone come and ask about Chan or the way, you drew a circle and wrote 'ox' inside; what is the meaning of this?" Yangshan said, "This too is an idle matter: if you can understand, it doesn't come from outside; if not, you certainly don't recognize it. Now I ask you, what have the adepts in various places pointed out in you as your Buddha 412

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nature? Do you consider it that which speaks, or is it that which is silent? Is it that which neither speaks nor is silent? Or do you consider everything it, or do you consider everything not it? If you take that which speaks as it, you are like the blind man who has grabbed the elephant's tail. If you take that which is silent as it, you are like the blind man grabbing the elephant's ear. If you take that which neither speaks nor is silent as it, you are like the blind man grabbing the elephant's trunk. If you say everything is it, you are like the blind man grabbing the elephant's legs. If you say none are it, you abandon the elephant and fall into the view of nothingness. According to what the blind ones perceive, they just attribute different names and descriptions to the elephant. If you want to do right, don't grope over the elephant: don't say perceptive awareness is it, yet do not say it's not it."

The sixth patriarch said, "Enlightenment basically has no tree, the clear mirror also has no stand. Fundamentally there is not a single thing; how is it possible to be defiled by dust? " He also said, "The Way basically has no shape or form; wisdom itself is the Way. To attain this understanding is called true transcendent wisdom." One with clear eyes sees the elephant and apprehends its whole body; the seeing of the Buddha nature is also like this. The "whole ox" appears in Zhuangzi: Pao Ding, in cutting up oxen, never saw the whole ox; he followed the internal patterns to cut them apart; letting his cleaver glide freely, he did not need to add any further effort. In a trice, head and horn, hoof and flesh separated. He did this for nineteen years, yet his cleaver was still as sharp as though it had just come from the whetstone. This is called the whole ox. Though he was so excellent, Xuedou says that even if you can be like this, the whole elephant and the whole ox are no different from blinding cataracts in the eyes. "Adepts of all time together name and describe"—even adepts still grope inside without finding. All the teachers in India and China and all over the world are just naming and describing.

Xuedou directly says that you can see the Buddha right now; if you still need to seek, you're far away; "If you want to see the 413

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Buddha right now, / Every atom in every land lies halfway there." Usually we say that every atom is a Buddha land and that each leaf is a Buddha. Even when all the atoms in the cosmos can be seen in one atom, you're still only halfway there; there's still another half of the way yonder. But tell me, where is the Buddha? Old Sakyamuni didn't even know himself; how would you have me explain? 95. Three Poisons

218b Introduction

Where there is a Buddha, do not stay; if you stay there, your head will sprout horns. Where there is no Buddha, quickly run past; if you don't run past, weeds will grow ten feet high. Even if you are clean and free, without mental activity outside of things, without things outside of mental activity, you still have not escaped sticking to an outmoded method. But tell me, without being like any of this, how would you act?

Story

Changqing once said, "Rather say that saints have the three poisons (Scorched grain doesn't sprout.) than say that the Buddha has two kinds of speech. (He already has slandered Sakyamuni.) I do not say that the Buddha is speechless, (He is still making a fool of himself; he's already full of holes.) just that he doesn't have two kinds of speech. " (Useless maundering. What third or fourth kind will you talk about?) Baofu said, "What is the Buddha's speech?" (A good challenge; what will you say?) Changqing said, "How can a deaf man hear?" (He addresses a plea to the sky. It's burst wide open.) Baofu said, "I knew you were talking on the secondary level. " (How can you fool a clear-eyed person? He snaps his nose around. Why only the second level?) Changqing said, "What is the Buddha's speech?" (A mistake; yet he's getting somewhere.) Baofu said, "Go have tea." (Understood. But do you comprehend? Stumbled past.) 414

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Commentary

While in Xuefeng's group, Changqing and Baofu were always reminding and awakening each other, engaging in discussion. One day casually talking like this, Changqing said, "Rather say that saints have the three poisons than say that the Buddha has two kinds of speech." Saints have cut off all afflictions, ended contamination, and established pure conduct; in sainthood, they have nothing more to study. The three poisons are greed, hatred, and folly, the fundamental afflictions. If they have cut off all afflictions, they have cut off the three poisons. Changqing said it's better to say that saints have the three poisons than to say that Buddhas have two kinds of speech; his general idea was to show that the Buddha does not say anything untrue. The Lotus Sutra says, "Only this one thing is true; any second besides is not real. " It also says, "There is only one vehicle of truth, no second or third. " In over three hundred assemblies, the Buddha taught according to potentials, giving medicine according to disease: in myriad kinds of explanations of truth, ultimately there are no two kinds of speech. His idea having gotten this far, how can you see? The Buddha taught the truth with one voice; this I don't deny—but Changqing actually has not seen the Buddha's speech even in a dream. Why? It's just like a man talking about food—that can't satisfy his hunger. Baofu saw him talking about doctrine on level ground, so he asked, "What is the Buddha's speech?" Changqing said, "How can a deaf man hear it?" Baofu knew that Changqing had been living in a ghost cave for some time; he said, "I knew you were speaking on the secondary level." And after all Changqing lived up to these words; he asked back, "What is the Buddha's speech?" Baofu said, "Go have tea." Changqing had his spear snatched away by someone else; supposedly so great, he lost his money and incurred punishment. Now I ask you, how many kinds of Buddha speech are there? You should know that only when you can see in this way will you see the defeat of these two men. If you examine thoroughly, everyone should be beaten.

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2i8c I'll lei out a pathway, to let others comprehend. Some say that Baofu spoke correctly and Changqing spoke incorrectly; they just follow words to produce interpretations, so they say there is gain and loss. They don't know that the ancients were like sparks, like lightning. People nowadays do not look at the ancients' turning point; they just run to the words and say Changqing didn't act immediately, so he fell into the secondary, while Baofu's "Go have tea" is the primary level. If you only look at it in this way, you'll never see the ancients' meaning. If you are adept, you'll never entertain such a view; leaping out of this nest of clichés, you'll have your own road upward.

If you say, "What is wrong with 'How could a deaf man hear?' What is right about 'Go have tea'?" then you are even further from it. So it is said, "Study the living word, not the dead word." This story is the same as the story of "all over the body, all through the body —there is nowhere you can judge and compare right or wrong. It is necessary for you to be clean and free right where you are; only then will you see where the ancients met. Wuzu said, "It is like coming to grips on the front line." It requires a discerning eye and a familiar hand. In this story, if you see it with the true eye, where there is no gain or loss, it distinguishes gain and loss; where there is no near or far, it distinguishes near and far. Changqing still should have bowed to Baofu. Why? Because he used this little bit of skill well, like thunder pealing or a comet flying. But Baofu nevertheless produced tooth upon tooth, nail upon nail.

Verse

Primary, secondary:

(There are no such things in my royal storehouse. The standard for past and present. Why are you following the false and pursuing the bad?)

A reclining dragon does not look to still water— (Only one on the same road would know.)

Where one is not, there is the moon, waves settle: 416

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(Over the four seas a solitary boat goes by itself. It is useless to bother to figure it out. What vessel are you looking for?)

Where one is, waves arise without wind.

(He threatens people ferociously; do you feel your hair standing on end in a chill? Striking, I say, "One is here.")

Changqing, O Changqing:

(Take in a thief and he'll ransack your house. Don't appear in a bustling marketplace. He lost his money and incurred punishment.)

In the third month, at Dragon Gate, you've got a failing mark.

(Not one in ten thousand can withdraw and defer to others. One can only fall silent.)

Commentary

"Primary, secondary." If people only theoretically understand primary and secondary, this indeed is making a living in stagnant water. If you only understand this active skill in terms of first or second, you'll still be unable to get hold of it. Xuedou says, "A reclining dragon does not look to still water." How can there be a dragon hidden in stagnant water? If it is "primary and secondary," this indeed is living in stagnant water. There must be huge swells wide and vast, white waves flooding the sky; only there can a dragon be concealed. It is just as was said before, "A limpid pond does not admit the blue dragon's coils." As it is said, Stagnant water does not contain a dragon," and "A reclining dragon is always wary of the clarity of the blue pond." That is why Xuedou says that where there is no dragon, there is the moon, waves settle—the wind is calm, the waves grow still. Where there is a dragon, waves rise without wind; much like Baofu s saying to have tea"—this indeed is rousing waves without wind. Xuedou at this point cleans up emotional interpretations for you and has completed the verse. He has extra rhymes, so he makes the pattern 417

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2i9a complete; as before he sets a single eye on the content and again is undeniably outstanding. He says, "Changqing, O Changqing: in the third month, at the Dragon Gate, you've got a failing mark. " Though Changqing was a dragon who had passed through the Dragon Gate, yet he got a rap on the head from Baofu. 96. Three Turning Words

Story

Zhaozhou spoke three turning words. (What did he say? The three parts are not the same.)

Commentary

After Zhaozhou had spoken the three turning words, in the end he said, "The real Buddha sits within." This statement is exceedingly indulgent. That ancient set forth a single eye, extended his hand to guide people; briefly making use of these words to convey the message, he wanted to help others. If you one-sidedly bring up the true imperative in its entirety, there would be weeds ten feet deep in front of the teaching hall. To avoid the indulgence of that final statement, Xuedou omits it and just versifies three sayings. If a mud Buddha passes through water it will dissolve: if a gold Buddha passes through a furnace it will melt; if a wood Buddha passes through fire it will burn up. What is difficult to understand about this? Xuedou's hundred examples of versifying ancient stories are complicated with judgments and comparisons; only these three verses directly contain the breath of a Chanist. However, these verses are nonetheless difficult to understand. If you can pass through these three verses, I'll allow as you have finished studying. Verse 1

A mud Buddha does not pass through water:

(It soaks off he nose. He raises waves where there's no wind.) 418

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Spiritual Light illumines heaven and earth;

(Seeing a rabbit, he releases a hawk. What has it to do with others?)

Standing in the snow, if he didn't rest,

(When one person transmits a falsehood, ten thousand people transmit it as truth. He meets error with error. Who has ever seen you?)

Who would not carve an imitation?

(Upon entering a temple you see its nameplate. Running up and running down twenty-four hours a day—what is it? You are it.)

Commentary

"A mud Buddha does not pass through water: / Spiritual Light illumines heaven and earth." This phrase clearly completes the verse: but tell me, why does he mention Shenguang ("Spiritual Light")? When the second patriarch of Chan was born, a spiritual light illumined the room, extending into the sky. Also one night a spirit appeared and said to him, "Why remain here? The time for you to attain enlightenment has arrived; you should go south." Because of his association with spirits, the second patriarch was eventually named Shenguang, "Spiritual Light." He lived for a long time near Luoyang and studied many books. He used to lament, "The teachings of Confucius and Laozi only transmit customary norms. Recently I hear the great teacher Bodhidharma is living at Shaolin. " So he went there to call on Bodhidharma, but the teacher sat still and gave no instruction. Shenguang thought, "When people of ancient times sought the Way, they broke their bones and took out the marrow, shed their blood to appease hunger, spread their hair to cover mud, threw themselves off cliffs to feed tigers. Even the ancients did this; what about me?" Then there was a heavy snow; Shenguang stood by the wall, and by dawn the snow had piled up past his knees. Bodhidharma took pity on him and said, "You standing in the snow there; what do you seek?" Shenguang sighed and said, "I only beg your compassion, to open 419

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2i9b up the door of immortality and save all creatures." Bodhidharma said, "The sublime Way of the Buddhas requires zealous effort for eons, practicing that which is difficult to practice, enduring the unendurable; one cannot hope to seek the true vehicle with little virtue and petty knowledge, a shallow heart and an arrogant mind." Now Shenguang was all the more earnest for the Way: he took a sword and cut off his own left forearm, and placed in before Bodhidharma. Bodhidharma knew he was a vessel of Dharma, so he asked him, "You stand in the snow and cut off your arm—what for?" Shenguang said, "My mind is not at ease; please ease my mind. " Bodhidharma said, "Bring me your mind and I will ease it for you. " Shenguang said, "When I search for my mind, after all I can't find it." Bodhidharma said, "I have put your mind at ease." Afterwards Bodhidharma changed Shenguang's name to Huike. Later Huike taught the third patriarch, Great Master Sengcan. So Xuedou says, "Standing in the snow, if he didn't rest, who would not carve an imitation?" If he kept standing in the snow, slavish deceivers would imitate him, becoming more contrived bogus imitations. These are the obsequious phony followers. Xuedou is eulogizing "a mud Buddha does not pass through water"—why then does he bring up this story? He had reached the point where there was nothing in his mind; clean and naked, only thus could he versify like this.

Wuzu always used to have people look at these three verses. Dongshan Shouchu composed a verse that he showed to his group: Atop Mt. Wutai, clouds are steaming rice;

Before the ancient Buddha hall, a dog is pissing skyward. Frying cakes atop a flagpole,

Three monkeys pitch pennies in the night.

And Master Du Shun said,

When oxen in Huai province eat grain,

The bellies of horses in Yi province are full; Looking for a doctor all over the world,

To cauterize a pig's left arm.

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And Great Adept Fu said, Empty-handed, holding a hoe, Walking, riding a water buffalo, Someone is crossing a bridge; The bridge, not the water, flows. It is also said,

If the capacity of a stone man were like you, He too could sing folk songs; If you like a stone man, You too could join in the opera. If you can understand these words, you will understand that verse of Xuedou's.

Verse 2

A gold Buddha does not pass through a furnace; (It burns off the eyebrows. "Throughout the universe I alone am the Honored One. ") Someone comes calling on Zihu; (He goes this way too? I only fear he'll lose his life.) On the sign, several words— (An illiterate would have no way of understanding even if it were about a cat. No Chanists can get their teeth in. They may lose their lives.) Where is there no pure wind? (You go this way too? Above the head, vast and boundless; below the feet, vast and boundless. I also say, "It's arrived.") Commentary

"A gold Buddha does not pass through a furnace; / Someone comes calling on Zihu." This one phrase has also completed the verse. Why does he bring up someone calling on Zihu? Only with the forge and bellows of an adept is it possible. Master Zihu set up a sign at his gate, saying, "Zihu has a dog: above, it takes people's heads; in the middle, it takes people's loins; below, it takes people's 219c

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legs. If you stop to talk to it, you'll lose your life." Whenever he saw a newcomer, he would shout and say, "Watch out for the dog! " As soon as the monk turned his head, Zihu would return to his room. But tell me, why could he not bite Zhaozhou? Zihu also once late at night shouted in the lavatory, "Catch the thief, catch the thief! " In the dark he ran into a monk; he grabbed him and held him, saying, "Caught him!" The monk said, "It's not me." Zihu said, "It is, but you just won't own up to it." If you can understand this story, you may chew everyone to death; everywhere the pure wind will be chill. If not, you will surely not be able to do anything about "the several words on the sign." If you want to see it, just pass through completely and then you will see. Verse 3

A wood Buddha does not pass through fire;

(Burned up! One can only know oneself.)

I always think of the Oven Breaker—

(Going east, going west, what is wrong? A leper drags a companion along.)

The staff suddenly strikes,

(It's in my hands. I still don't need it. Who doesn't have it?)

And then one realizes having turned away from self. (Just like you. If you can't find it out, what use is it? Alas! After thirty years you'll finally get it. It is better to be sunk forever than to seek the liberation of saints. If you can seize it here, you'll still not avoid turning away. How to be able not to turn away? The staff is still in another's hands.)

Commentary

"A wood Buddha does not pass through fire; / 1 always think of the Oven Breaker. " This one phrase also has completed the verse. Xuedou, because of this "Wood Buddha does not pass through fire," always thinks of the Oven Breaker. The Oven Breaker Monk of 422

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Mt. Song was not known by any surname; his speech and behavior were unfathomable. He lived in seclusion on Mt. Song. One day, leading a group of followers, he went among the mountain aborigines: they had a sacred shrine, with just an oven in it. People sacrificed to it all the time, and had immolated very many living creatures. The master entered the shrine, tapped the oven thrice with his staff, and said, "What humbug? You were originally made of brick and mud compounded; where does the spirit come from, whence does the sanctity originate, that you burn living creatures to death like this?" And he hit it thrice more. The oven then toppled over, broke and collapsed of itself. Momentarily there was a man in a blue robe and tall hat standing in front of the master; bowing, he said, "I am the god of the oven; for a long time I have been subject to karmic retribution, but today, hearing you explain the truth of nonorigination, I am freed from this place and live in heaven. I have come to offer thanks." The master said, "It is your inherent nature, not my force saying so." The god bowed again and disappeared. An attendant said, "I and others have been around the master for a long time but have never received instruction. What shortcut did the oven god find, that he was immediately born in heaven?" The master said, "I just said to him, 'You were originally made of brick and mud put together; where does the spirit come from, whence does the sanctity emerge?'" The attendant had no reply. The master said, "Understand?" The monk said, "No." The master said, "Bow!" The monk bowed; the master said, "Broken! Collapsed!" The attendant was suddenly greatly enlightened. Later a monk reported this to National Teacher Huian. The teacher said in praise, "This man has comprehended things and self as one suchness. "

The oven god understood this principle, therefore he was thus: that monk was a body composed of five clusters; the master also said, "Broken! Collapsed! " Both were enlightened, but tell me, are the five clusters the same as brick and tiles, mud and earth, or different? Since it is so, why does Xuedou say, "The staff suddenly strikes; / And then one realizes having turned away from self?" 423

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Why does one become turned away? It is just a matter of not yet having found the staff.

And tell me, as Xuedou eulogizes "A wood Buddha does not pass through fire, " why does he cite the story of the oven breaking and collapsing? I will explain it directly for you; his intention is just to cut off feelings and ideas of gain and loss; once clean and naked, you will naturally see his kindness.

97. The Diamond Sutra's

Scornful Revilement

Introduction

If you take up one and let one go, you are not yet an adept; even if you understand three corners when one is raised, you still are turning away from the fundamental essence. Even if you get heaven and earth to change instantly, without rejoinder from the four quarters, thunder pealing and lightning flying, clouds moving and rain rushing, overturning lakes and toppling cliffs, like a pitcher pouring, like a bowl emptying, you have still not raised a half. Is there anyone who can turn the polar star, who can shift the axis of the earth?

Story

The Diamond Sutra says, "If one is scornfully reviled by others," (It lets out a pathway. And what is wrong with that?) "one has done wicked acts in previous ages," (Assloads, horseloads.) "that should bring one down into evil ways;" (Already fallen.) "but because of the scorn and vilification by others in the present age," (Paying off the roots has effects that extend to the branches. One can only accept it with forbearance.) "the wicked action of former ages" (Where can you look for it? Planting grain will not produce beans.) "is thereby extinguished." (This is adding frost to snow. It's like boiling water melting ice.)

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Commentary

The Diamond Sutra says, "If one is scorned and vilified by others, the fact is that one has done wicked actions in former ages that should bring one down into evil ways; but because of the scornful revilement of people in this age, the wicked action of former ages is thereby extinguished. " According to the ordinary way of interpretation, this is the constant theme throughout the scripture. Xuedou brings it up and versifies this meaning to break up the scholastics' livelihood in ghost caves. Prince Zhaoming classified this part as the ability to clear away obstruction by karma. The general idea of the scripture is the efficacy of the scripture: someone like this in former times created hellish karma, but hasn't suffered because of the power of good. Because of scorn and vilification by people in the present age, the wicked karma of former ages is extinguished. This scripture therefore can extinguish the bad karma of innumerable eons, changing the grave to light, changing the light to inconsequential, and furthermore bringing attainment of enlightenment.

According to scholastics, reciting this twenty-odd page scripture is itself called upholding the scripture, but what connection is there? Some say the scripture itself has spiritual power; if so, place a volume in an uncluttered place and see if there is any effect or not. Fayan said realizing Buddhahood is called upholding the scripture. The scripture says, "All Buddhas, and the teaching of the complete enlightenment of all Buddhas, come from this scripture." But tell me, what do you call "this scripture"? Is it the actual text? Don't mistakenly stick by the zero point of the scale. The diamond is likened to the body of truth, indestructible and capable of breaking through anything. This wisdom is of three kinds: knowledge of the character of reality, observant illuminative knowledge, and verbal knowledge. Knowledge of the character of reality is true knowledge, the one great matter right where you are, shining throughout all time, beyond intellectual knowledge and opinion; it is that which is clean and naked, bare and untrammeled. 425

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Observant illuminative knowledge is the real world; it is that which emanates light and moves the earth twenty-four hours a day, seeing and hearing. Verbal knowledge is the language that can express it; that is, the present speaker and hearer. But tell me, is this wisdom or not? An ancient said, "Everyone has a volume of scripture." It has also been said, "My hand does not hold a scripture scroll, but I am always reciting such a scripture." If you depend on this scripture's miraculous efficacy, why stop at just making the serious trifling and the trifling totally inconsequential? Even if you could match the ability of the sages, that would still not be anything special.

Layman Pang, listening to an exposition of the Diamond Sutra, asked the lecturer, "If, as the scripture says, there is no sign of self or others, who would you have lecture, who would you have listen?" The lecturer had no reply; instead he said, "I just interpret literally; I do not know the meaning." The layman then said in verse: No self, no other; how could there be near or far? I urge you to stop going through lectures;

It is better to seek the real directly.

The nature of adamantine wisdom is void of any dust; "I have heard" through "I faithfully accept"

Are all just artificial names.

This verse is most excellent; it has clearly explained all at once. Guifeng picked out a four-line stanza, saying, "All appearances are unreal; if you see that forms are not forms, you see the Buddha." The meaning of this four-line stanza is exactly the same as "Realizing Buddhahood is called upholding this scripture." It is also said in the scripture, "If one sees me in terms of form, if one seeks me through sound, one is traversing a false path and cannot see the Buddha." This too is a four-line stanza; we just take from among them those whose meaning is complete. A monk asked Huitang, "What is a four-line stanza?" Huitang said, "Your talk is degenerate, yet you don't even realize it." Xuedou points out what is in this scripture. If there is someone who can uphold this scripture, then this is the scenery of 426

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everyone's original ground, the original face: but if you act according to the Chan imperative, the scenery of the original ground, the original face, would still be cut into three pieces; the teachings of the Buddhas wouldn't be worth a pinch. At this point, even if you had myriad skills you still couldn't handle it. Nowadays people only recite scriptures and do not know what the principle is at all. They merely talk about how many they have recited in a day. They only recognize the physical text, perusing the lines and counting the ink marks. They don't realize it all arises from their own original minds, that this is only a bit of a turning point. Dazhu said, "Pile up several cases of scriptures in an empty room, and see if they emanate light." It's just your own mind, inspired in a moment of thought, that is the virtue. Why? Myriad things all come from one's own mind. One moment of thought is aware; once aware, it pervades; having pervaded, it transforms. An ancient said, "The green bamboos are all true thusness; the yellow flowers are all wisdom." If you can see all the way through, this is true thusness; but if you haven't seen, what do you call true thusness? The Flower Ornament Sutra says, "If one wants to know all the Buddhas of all times, one should observe that the nature of the cosmos is all just the fabrication of mind." If you can discern, then in whatever situations or circumstances you'll be the master and the source. If you cannot yet get it clear, then humbly listen to the verdict: Xuedou puts forth an eye and versifies the main theme, to clarify the scripture's spiritual efficacy. Verse

The clear jewel is in the palm;

(It pervades the sky above and the earth below. What is he saying? Impenetrable on four sides, crystal clear on eight faces.)

Whoever has accomplishment will be rewarded with it. (Quite clear; it would go along with that one. Were there no accomplishment, how would you award it?)

When neither foreigner nor native comes

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221a (Inside and outside are void of events. Still this amounts to something.)

It has utterly no abilities.

(More and more out of touch. Where would you look for it? Come break through the darkness and I'll meet with you.)

Since it has no abilities,

(Stop, cease: who is speaking this way?) The Evil One loses the way.

(Seen through. Outsiders and the king of demons cannot find any tracks.)

Gautama, Gautama!

(Even the Buddha eye cannot see. Tsk!) Do you know me or not?

(Tsk! Seen through.)

Xuedou also said, "Completely exposed." (Each blow of the staff leaves a welt. It was already so before it was said.)

Commentary

"The clear jewel is in the palm; / Whoever has accomplishment will be rewarded with it." If one can uphold this scripture with actual effect, then one is rewarded with the jewel. When one gets this jewel, one will naturally know how to use it: when a foreigner comes, a foreigner is reflected; when a native comes, a native is reflected—myriad forms are clearly reflected. This is having actual accomplishment. Fayan said realizing Buddhahood is called upholding this scripture. These two lines have finished versifying the story.

"When neither foreigner nor native comes, / It is utterly without abilities." Xuedou turns your nose around. When foreigners or natives appear, he has you reflect them; if neither foreigner nor native comes, then what? Here, even the Buddha's eye cannot see. But tell me, is this accomplishment, or is it wicked action? Is it a foreigner? Is it a native? It's like the antelope with its horns hung 428

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up; there is not even a breath, much less any sound or trace— where could you go to look for it? Here there is no road for gods to offer flowers, no door through which demons and outsiders might secretly spy. That is why even though Dongshan lived all his life in a temple, the earth spirit couldn't find any trace of him, until one day someone spilled some flour in the kitchen; Dongshan aroused his mind and said, "How can you treat the communal supplies so carelessly?" So the earth spirit finally got to see him and pay its respects.

Xuedou says, "Since there are no abilities"—if you reach the point where there is no ability, you will make even the Evil One, the king of demons, lose the way. The Buddha regarded all beings as his children: if even one person aspires to enlightenment and acts on that aspiration, the palace of the Evil One trembles and splits because of this, and the demons come to torment and confuse the practitioner. Xuedou says that even if the Evil One comes like this, still one must make him lose the way and have no avenue of approach.

Xuedou goes on to point to himself and say, "Gautama, Gautama! / Do you know me or not?" Do not even speak of demons; even should the Buddha come, would he know me or not? Even Gautama Buddha himself couldn't see him; where will you search for him? He also said, "Completely exposed." But tell me, is this Xuedou exposing Gautama, or is it Gautama exposing Xuedou? Let those with eyes try to see for sure.

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98. Tianping’s Travels

98. Tianping' Travels

221b Introduction

Collecting the causes, producing the result, completing the beginning, completing the end. Face to face, there's nothing hidden, but undamentally have never explained. If omeone comes orth and says, "All summer e' e een asking or nstruction; why ave you never explained?" I'l tell you when you' e awakened. Tell me, do you think this is avoidance of direct confrontation, or do you think it has some other merit?

Story

When Master Tianping was traveling, he called on Xiyuan. He used to say, "Don't say you understand Buddhism; I cannot find anyone who can quote a saying." (He's let slip quite a bit. This man is right, but he's like the sacred tortoise dragging its tail.) One day iyuan saw him from a distance and called him by name. (The hook is set.) Tianping raised his head: (Got him! A double case.) Xiyuan said, "Wrong!" (He must be tempered in a furnace. He splits his guts and wounds his heart. When the seal of the three essentials is lifted, the red spot is narrow; before any attempt to discuss it, host and guest are distinguished.) Tianping went two or three steps; (Already he's fallen halfway behind. He is washing dirt in mud.) Xiyuan again say, "Wrong!" (Splits his guts and wounds his heart. Everyone calls this a double case, but they don't know it is like putting water in water, like exchanging gold for gold.) Tianping approached; (As before he doesn' know where to rest. More and more he gropes without finding.) Xiyuan said, "Were these two rongs ust ow y rongs or our rongs?" (The first arrows were still light; this last arrow goes deep.) Tianping said, "My rongs." (He mistakes a saddle ridge for is ather's lower jaw. As for such Chan monks, even if you killed ten thousand of hem, what crime would it e?) Xiyuan said, "Wrong! (He adds frost to snow.) Tianping gave up. (He mistakenly goes by the zero point of the scale. After all he doesn' know where to rest. I 430

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knew he was under the control of another.) Xiyuan said, "Stay here for the summer and wait for me to discuss these two wrongs with you. " (Xiyuan's spine is usually hard as iron; why did he not immediately drive Tianping away?) But Tianping then went away. (He still resembles a Chanist, but isn't really.) Later, when Tianping was teaching, he said to his group, (A poor man thinks of his old debts. Still it is necessary to check.) "When I was first traveling, I was blown by the wind of events to Xiyuan: twice in a row he said 'Wrong' and tried to keep me over there the summer for him to deal with me. I did not say it was wrong then: when I set out for the south I already knew it was wrong." (What can he do about the two wrongs? A thousand wrongs, ten thousand wrongs—nonetheless it's all irrelevant. All the more he shows his senility and saddens another.)

Commentary

Xiyuan succeeded to Baoshou. One day he asked, "How is it after trampling down the temporary citadel of Nirvana?" Baoshou said, "A sharp sword does not cut a dead man." Xiyuan said, "Cut!" Baoshou hit him. Xiyuan said "Cut! " ten times, and Baoshou hit him ten times; then Baoshou said, "What's your hurry to submit this corpse to another's painful cane?" Finally he shouted Xiyuan out. Then a monk asked Baoshou, "That monk who just asked a question is quite reasonable; deal with him appropriately." Baoshou hit him too and drove him out. Tell me, when Baoshou also drove that monk out, can you say it was just because he was speaking of right and wrong, or is there another reason? What was his intent? Later both succeeded to Baoshou.

One day Xiyuan went to see Nanyuan. Nanyuan asked, "Where do you come from?" Xiyuan said, "From Xuzhou." Nanyuan said, "What do you bring?" Xiyuan said, "I bring a razor from Jiangxi; I offer it to you." Nanyuan said, "Since you come from Xuzhou, how is it that you have a razor from Jiangxi?" Xiyuan pinched Nanyuan's hand. Nanyuan said, "Attendant, take him away!" Xiyuan left at once. Nanyuan said, "O wow! "

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Tianping had once called on Jinshan. Because he had gone various places and attained this turnip Chan and put it in his belly, everywhere he went he scornfully talked big and claimed to understand Chan and the Way. He used to say, "Don't say you understand Buddhism; I can't find anyone who can quote a saying." His stinking breath affected others, and he only indulged in scorn and contempt.

Before the Buddha had appeared in the world, before Bodhidharma had come from India, before there were questions and answers, before there were Chan stories, was there any Chan Way? The ancients couldn't avoid imparting teachings according to potentialities; people later called them public cases. As the Buddha raised a flower, Kasyapa smiled; later on Ananda asked Kasyapa what special teaching the Buddha had transmitted to him. Kasyapa said, "Ananda." Ananda responded; Kasyapa said, "Take down the flag in front of the sanctuary." But before the flower was raised, before Ananda had asked, where do you find any Chan stories? You just accept the useless seals of various centers, and once the seal is set, you immediately say, "I understand the marvel of Buddhism! Don't let anyone know."

Tianping was just like this: when Xiyuan called him to come and then said, "Wrong" twice in a row, right away he was confused and bewildered, unable to give any account of himself; he "neither got to the village nor reached the shop." Some say that to speak of the meaning of Chan is already wrong; they don't know the point of these two "wrongs" of Xiyuan. You tell me, what is the point? This is why it is said, "Study the living word, not the dead word." When Tianping raised his head, he had already fallen into two and three. Xiyuan said, "Wrong!" But Tianping did not grasp his straightforward action and didn't pay any attention to him, taking two or three steps, as if to say "I have a bellyful of Chan. " Xiyuan again said, "Wrong! " But Tianping was as muddled as before and approached Xiyuan. Xiyuan said, "Were these two wrongs just now your wrongs or my wrongs?" Tianping said, "My wrongs." Fortunately there is no connection. Already he 432

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had fallen into seventh or eighth place. Xiyuan said, "Just stay here for the summer so I can discuss these two wrongs with you. " Tianping immediately went away. He seemed right, but wasn't really. Then again, I don't say he wasn't right, just that he couldn't catch up. Nevertheless, he still had something of the air of a Chanist. When Tianping was teaching, he said to his group, "When I was first traveling, I was blown by the wind of events to Xiyuan. Twice he said Wrong' and tried to have me pass the summer there to deliberate with me. I did not say it was wrong then; when I set out for the south I already knew it was wrong. " He said quite a bit; it's just that he's fallen into seventh or eighth place, shaking his head thinking, out of touch. When people these days hear his saying, "When I set out for the south I already knew it was wrong," they immediately go figuring it out and say, "Before even going traveling, there is naturally not so much Buddhism or Chan; and when you go traveling, you are completely fooled by people everywhere. Even before traveling to study, you can't call earth sky or mountains rivers; fortunately there is nothing to be concerned about at all. " If you entertain such common vulgar views, why not buy a bandanna to wear and pass your time in a boss's house? What's the use? Buddhism is not this principle. If you discuss this matter, how could there be so many complications? If you say you understand while others do not, carrying a bundle of Chan around, when you are tried out by clear-sighted people you won't be able to use it at all. Xuedou versifies in exactly this way: Verse

Followers of Chan

(The ignoramuses all have their crimes listed on the same indictment.)

Like to be scornful:

(There are some more. Those who scold Buddhas and revile patriarchs are plentiful.)

Having studied till their bellies are full, they cannot use it.

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(It would be best to have a use. A square peg does not fit in a round hole. You are a fellow student of theirs.) How lamentable, laughable old Tianping; (No Chan monk in the world can leap out. He doesn't fear that bystanders may frown. And he's gotten people to fret foolishly.)

After all he says at the outset it was regrettable to go traveling.

(He was already wrong before he had gone traveling. Wearing out sandals, what's the use? He blots it out with one stroke.)

Wrong, wrong!

(What is this? Xuedou has already wrongly named it.) Xiyuan's pure wind suddenly melts him. (Where is Xiyuan? What is it like? Do not speak only of Xiyuan; even the Buddhas of all times and the Chan masters everywhere also must fall back three thousand miles. If you can understand here, you may travel freely anywhere.)

Xuedou also said, "Suppose a Chanist suddenly comes out and says, 'Wrong',"

(The crimes are listed on the same indictment. He's still gotten somewhere.)

"How does Xuedou's wrong compare to Tianping's wrong?"

(Xiyuan again appears in the world. He settles the case according to the facts. Totally irrelevant. But tell me, after all, how is it? Striking, I say, "Wrong!") Commentary

"Followers of Chan / Like to be scornful; / Having studied till their bellies are full, they can not use it." This fellow understood, but he just couldn't use it. He used to gaze at the cloudy sky and say he understood so much Chan, but when he was heated a little in the furnace, it turned out he couldn't use it at all. Wuzu said, "There's 434

98. Tianping's Travels

a kind of person who studies Chan like stuffing cakes in a crystal pitcher; it can't be turned over, can't be cleaned out, and breaks the moment it's bumped. If you want to be lively and active, just study 'leather bag' Chan: even if you smash it down from the highest mountain, it still won't break, won't burst." An ancient said, "Even if you can grasp it before it is spoken, this is still remaining in the shell, wandering within limitation; even if you can thoroughly penetrate upon hearing a phrase, you still won't avoid crazy views on the way."

"How lamentable, laughable old Tianping: / After all he says it was regrettable at the outset to go traveling. Xuedou is saying it's lamentable that he couldn't explain to others; it s laughable that he understood a bellyful of Chan but couldn't make any use of it. "Wrong, wrong." Some say Tianping didn't understand and thus was wrong; some say his not speaking was wrong. But what connection is there? They hardly realize that these two wrong s are like sparks, like lightning; this is where those transcendent people tread, like using a sword to kill people, immediately grabbing their throats, whereupon their root of life is cut off. If you can travel on the sword's edge, then you will be free in all ways. If you can understand these two "wrong"s, then you can thereby see Xiyuan's pure wind suddenly melting Tianping. When Xuedou had finished telling this story, he meant to say "Wrong." I ask you, how does this wrong of Xuedou compare to Tianping's wrong? Study for thirty more years.

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