T2003 The Blue Cliff Record

16. The Man in the Weeds

The Blue Cliff Record

to awaken to their own living potential. Don't follow another's words; if your follow them, that indeed would be the moon in the churning rushing water. Right now, how will you find peace? I leave it up to you.

16. The Man in the Weeds

Introduction

The Way has no byroads; one who stands on it is utterly alone. Truth is not seeing or hearing; words and thoughts are far removed from it. If you can penetrate through the forest of thorns and untie the bonds of the enlightened state, you attain the land of inner peace, where the gods have no way to offer flowers, where outsiders have no door to spy through. Then you work all day without ever working, talk all day without ever talking; then you can unfold the device of breaking in and breaking out, and use the double-edged sword that kills and brings life, with freedom and independence. Even if you are thus, you must also know that within the medium of provisional expedients, there is lifting up with one hand and pressing down with one hand. Yet this still amounts only to a little bit. As for the fundamental matter, this has nothing to do with it. What about the fundamental matter?

Story

A monk asked Jingqing, "I am breaking out; I ask the teacher to break in." (Why raise waves where there's no wind? What do you want with so many views?) Jingqing said, "Can you live?" (A jab. He buys the hat to fit the head. He meets error with error. Everyone can't be this way.) The monk said, "If I weren't alive, I'd be laughed at by people." (He drags others into it. He's holding up the sky and supporting the earth, but he's one-sided.) Jingqing said, "You too are a man in the weeds." (After all. Take what's coming to you and get out. He can't be let go.) 94

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Commentary

Jingqing was a successor of Xuefeng, and a contemporary of the likes of Benren, Xuansha, Sushan, and Taiyuan Fu. First he met Xuefeng and understood the message. Thereafter he always used devices for breaking through the shell of the ego from outside and inside. He was skilled at teaching according to the potentialities of his listeners.

Once Jingqing said, "Seekers must have the perception and ability to break out at the same time as the teacher breaks in. It's like when the hen wants to break into the egg, the chick inside must break out; and when the chick is going to break out, the hen must break in." A monk asked, "When the hen breaks in and the chick breaks out, from the standpoint of the teacher, what does this amount to?" Jingqing said, "Good news." The monk asked, "When the chick breaks out and the hen breaks in, from the standpoint of the student, what does this amount to?" Jingqing said, "Revealing the face."

The monk in this story was also a student of Jingqing and understood his methods. Therefore he questioned like this: "I am breaking out; I ask the teacher to break in." In the Cao-Dong line this is called using phenomena to illustrate one's condition. How so? When the chick breaks out and the mother breaks in, they are naturally perfectly simultaneous.

Jingqing too does well; we could say his fists and feet are coordinated, his mind and eye illumine each other. He answered by saying, "Can you live?" The monk too does well; he also knows how to change with the circumstances. In this one sentence of Jingqing's there is guest and host, illumination and function, killing and enlivening. The monk said, "If I weren't alive, I'd be laughed at by people. " Jingqing said, "You too are a man in the weeds." Everyone goes into the mud and water, but Jingqing is indeed severe. Since the monk understood enough to question in this way, why did Jingqing nevertheless say he was a man in the weeds? Because the eye of an adept must be this way, like sparks, like lightning. Whether 156b

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156c you can reach it or not, you won't avoid losing your life. If you are this way, then you see Jingqing calling him a man in the weeds. Therefore Nanyuan said, "Everywhere they only have the perception to break in and out simultaneously, but not the ability. " A monk asked, "What is the ability to break in and out simultaneously?" Nanyuan said, "An adept does not break in and out; both are error." The monk expressed doubt; Nanyuan said, "What are you in doubt about?" The monk said, "Error." Nanyuan hit him; the monk did not acquiesce, and Nanyuan drove him out. Later that monk went to Yunmen's community, where he brought up this conversation. A monk said to him, "Did Nanyuan's staff break?" The first monk was greatly awakened at this. But tell me, where is the meaning?

The monk returned to see Nanyuan, but since Nanyuan had passed on, he saw Fengxue instead. As soon as he bowed, Fengxue said, "Aren't you the one who was asking our late teacher about simultaneous breaking in and out?" The monk said he was. Fengxue said, "What was your understanding at that time?" The monk said, "At first it was as if I were walking in the light of a lamp." Fengxue said, "You've understood." What principle is this? The monk just said, "At first it was as if I were walking in the light of a lamp"— why did Fengxue immediately tell him he'd understood? Later Cuiyan commented, "Though Nanyuan put his plan into operation from within his tent, nevertheless the country is big, the people few, and those who know are rare." Fengxue commented, "At the time Nanyuan should have hit him right across the back the minute he opened his mouth, to see what he would do." If you see this story, you see where the monk and Jingqing met. How would you avoid Jingqing calling you someone in the weeds? Verse

The ancient Buddhas had a family tradition;

(The words are still in our ears. The model for all time. Don't slander old Sakyamuni Buddha.)

Responsive preaching comes to scornful detraction. 96

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(Why are you under my control? Eight blows pays for thirteen. What about you? He lets the initiative go, so I'll strike.)

Chick and mother hen do not know each other; (Since they don't know each other, why then do they naturally break in and break out?)

Who is it that breaks in and breaks out together? (Shattered. This is kindness, but don't misunderstand.) A peck, and he awakens;

(What are you saying? You've fallen into the secondary.) But he's still in the shell.

(Why not come out?)

Once again he receives a blow;

(Wrong! I strike! A double case; triple, quadruple.) All the Chan practitioners in the world name and describe it in vain.

(He has let go; he needn't bring it up. Is there anyone who can name or describe it? If there is, that one too is in the weeds. From time immemorial, the darkness is boundless; it is everywhere, but no one understands.) Commentary

With the one line "The ancient Buddhas had a family tradition," Xuedou has completed his verse. Whoever comes forth simply won't be able to approach. If you do approach, you're ten thousand miles away. As soon as you come forth you've fallen into the weeds. Even if you can go freely in all directions, it wouldn't be worth a pinch. Xuedou says, "The ancient Buddhas had a family tradition." It is not only now that it is so; when Sakyamuni was first born, he pointed to the sky and earth, scanned the four quarters, and said, "In the heavens and on earth, I alone am the honored one." Yunmen said, "Had I seen him then, I would have struck him dead with one blow and fed him to the dogs, so that there might be peace in the world." Only being thus can one reply appropriately. So devices of breaking in and out are all in the family tradition of the ancient Buddhas. 97

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i57a The Blue Cliff Record

If you can attain to this Way, you'll be able to knock down a mountain fortress with a blow of your fist and topple a clifftop temple with a single kick. It's like a bonfire; approach and it will burn off your face. It's like a sharp sword; fool around with it and you lose your life. Only those who have penetrated through to the great liberation can be like this. Otherwise, if you miss the source and get stuck on the words, you surely won't be able to grasp this kind of talk.

"Responsive preaching comes to scornful detraction. " This is "One guest, one host, one question, one answer." Right in the asking and answering there's the scornful detraction. It's called "responsive preaching coming to scornful detraction." Xuedou has deep knowledge of this matter, so he can complete his verse in only two lines.

At the end Xuedou goes down into the weeds to explain things thoroughly for you. "Chick and mother hen do not know each other; / Who is it that breaks in and breaks out together?" Though the hen breaks in, she cannot cause the chick to break out; though the chick breaks out, it cannot cause the hen to break in. Neither is aware of the other. At the moment of breaking in and breaking out, who is it that breaks in and out together? If you understand this way, you still haven't been able to get beyond Xuedou's final line. Why? Haven't you heard Xiangyan's saying: "The chick breaks out, the hen breaks in—when the chick awakens, there is no shell. Chick and hen both forgotten, response to circumstances is unerring. On the same path, chanting in harmony, through the marvelous mystery, walking alone."

Nonetheless Xuedou comes down into the weeds and creates complications by saying, "A peck." This one word praises Jingqing's answer, "Can you live?" "He awakens" praises the monk's reply, "If I weren't alive, I'd be laughed at by people." Why then does Xuedou go on to say, "He's still in the shell"? Xuedou can distinguish initiate from noninitiate in a flash; he can discern the clue to the whole thing instantly.

Jingqing said, "You too are a man in the weeds." Xuedou says, "Once again he receives a blow." This difficult part is it; when 98

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Jingqing says, "You too are a man in the weeds, " can this be called snatching the man's eyes away? Does it mean he's still in the shell? This has nothing to do with it. How so? If you don't understand, you can travel all over the world and still not be able to requite your debt. When I talk like this, I too am a man in the weeds. "All the Chan practitioners in the world name and describe it in vain." Who doesn't name and describe? At this point, Xuedou himself cannot name or describe it, yet he drags in others, the Chan practitioners of the world.

Now tell me, how did Jingqing help this monk? No one in the world can leap out.

17. The Living Meaning of Chan

Introduction

Cut through nails, shear through iron; then you can be a genuine Chan master. If you run away from arrows and avoid swords, how can you possibly be an adept? Where even a needle cannot enter, I leave aside for now; tell me, what's it like when the waves flood the skies?

Story

A monk asked Xianglin, "What is the living meaning of Chan?" (There have been many people with doubts about this; there is still news of this around.) Xianglin said, "Sitting for a long time, one becomes weary." (When a fish swims through, the water is disturbed; when a bird flies by, feathers fall. Better shut that dog's mouth. The eye of an adept. This is difficult to penetrate.) Commentary

Xianglin says, "Sitting for a long time, one becomes weary." Understand? If you do understand, you can put down your shield and spear on the hundred grasses. If not, listen humbly to the verdict. 99

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When the ancients traveled, forming associations with chosen companions on the Way, they would set aside illusions to look for truth. When Yunmen was teaching in south China, Xianglin came to him from west China. He was contemporary with Ehu and Jingqing. He first went to Baoci, then later came to Yunmen, whom he attended for eighteen years.

Xianglin learned from Yunmen personally; though his enlightenment came late, still he was a man of great faculties. He stayed with Yunmen for eighteen years; time and again Yunmen would call to him, then when he responded, Yunmen would say, "What is it?" Then no matter how much Xianglin spoke to present his understanding and exercise his mind, he never reached accord. One day, though, he suddenly said he understood. Yunmen said, "Why not say something above and beyond this?" Xianglin stayed another three years. Yunmen's eloquent elucidations of states in private conferences were mostly so that Xianglin could enter in actively wherever he was. Yunmen's sayings were collected by Xianglin. Later Xianglin returned to western China. Master Zhimen was originally from eastern China but made a special trip west to see Xianglin, of whose teaching he had heard so much. Zhimen was Xuedou's teacher. Though Yunmen taught innumerable people, Xianglin's stream flourished most of all among the wayfarers of that generation. He taught for forty years, living until the age of eighty. He once said, "Only when I was forty did I attain unity. " Ordinarily he would say, "Whenever you go traveling to search for teachers, you must bring along the eye to distinguish initiate from superficialist, to tell shallow from deep. First you must establish your resolve, just as the Buddha did when in the causal state; all his thoughts and words were to set his resolve." A monk asked, "What is the lamp within the room?" Xianglin said, "If three people testify it's a turtle, it's a turtle." The monk asked, "What is the affair under the patched robe?" Xianglin said, "The conflagration at the end of time burns up the mountain." Since olden times many answers have been given for the living meaning of Chan. Only Xianglin, in this story, has silenced 100

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everyone on earth; there is no place for you to calculate or rationalize. "What is the living meaning of Chan?" "Sitting for a long time, one becomes weary." These could be called flavorless words, which choke people and leave no place to breathe out. If you would see, just see immediately. If you don't see, avoid entertaining intellectual interpretations.

Xianglin had encountered an adept, so he possessed Yunmen's technique and harmonious mastery of the three statements. People often misunderstand and say, "The Chan founder came to China and sat facing a wall for nine years; isn't this sitting for a long time and becoming weary?" What is there to hold onto? They don't see that Xianglin had attained the realm of great independence and had his feet on the ground of reality; without so many theories and views of Buddhism, he could meet the situation and act accordingly. As it is said, "The teaching is carried on according to facts; the banner of the teaching is set up according to the situation. " Xuedou uses this wind to fan the fire, and from his position as a bystander points out one or a half.

Verse

One, two, a thousand, ten thousand;

(Why not practice accordingly? Very plentiful; why are they congregating into a crowd?)

Strip off the blinders; unload the saddle bags. (From now on you must be purified, clean, and at ease. Can you rest yet?)

Turning to the left, turning to the right, following up behind;

(You still can't let yourself go. Reflections upon reflections, echoes upon echoes. I strike!) Zihu had to hit Iron Grindstone Liu.

(I'd break the staff and no longer carry out this order. He draws his bow after the thief has gone, so I strike. Danger!)

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i57c Commentary

Xuedou strikes directly, like sparks, like lightning; he pushes it out for you to see, which you can do only if you understand immediately as soon as you hear it mentioned.

Undeniably Xuedou is a descendant of Xianglin; thus he is able to talk this way. If you can directly and immediately understand in this way, then you are indeed extraordinary.

"One, two, a thousand, ten thousand; / Strip off the blinders; unload the saddle bags." Purified, clean, and at ease, they are not stained by birth and death; they are not bound by emotional interpretations of sanctity and profanity. Above, there's nothing to look to for support; below, there's no personal self. They're just like Xianglin and Xuedou; how could there be just a thousand or ten thousand? In fact all the people in the world, each and every one, are all like this. The past and future Buddhas are all like this too. If you make up intellectual understandings of the words, then this is like "Zihu had to hit Iron Grindstone Liu." In fact, as soon as such interpretations are raised, Xuedou strikes while you are still speaking.

Zihu studied under Nanquan, along with Zhaozhou and Tiger Cen. At that time Iron Grindstone Liu had set up a hut on Mt. Gui. No one could cope with her. One day Zihu came to see her. He asked, "You're Iron Grindstone Liu, aren't you?" She said, "I don't presume to be." Zihu asked, "Do you turn to the left or turn to the right?" She said, "Don't tip over." Zihu struck her as she spoke. Answering the monk who asked about the living meaning of Chan, Xianglin said, "Sitting for a long time, one becomes weary. " If you understand this way, you are "turning to the left, turning to the right, following up behind." But tell me, what is Xuedou's meaning in such a verse?

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Story

Emperor Taizong (Actually it was Daizong—this is a mistake.) asked National Teacher Huizhong, "What will you need after a hundred years?" (He scratches before it itches. As it turns out, he'l create a model and draw a likeness; though great and venerable, he acts this ay—he shouldn't point to the east as the west.) The teacher said, "Build a seamless monument for me." (It can' be grasped.) The emperor said, "Tell me, what would the monument look like?" (A good challenge.) The teacher was silent; after a hile he asked, "Understand? (Confined n prison, one increases in isdom. After all he points to the east as the est and takes he south for the north. All he can do is frown.) The emperor said, "I don' understand." (Lucky he doesn't understand; had he pressed further at this time and ade the teacher ulp a outhful of rost, he'd have gotten somewhere.) The teacher said, "I have a successor, Danyuan, who knows all about this. Please summon him and ask him." (He's lucky the emperor didn' overturn his meditation seat; why didn' e give some of is own provisions? Don' confuse the man. He let the initiative go.) After the National Teacher passed on, (What a pity! After all the emperor will mistakenly go by the zero point of the scale.) the emperor summoned Danyuan and asked him what the meaning of this was. (The son takes up the father's work. He too falls into the second level, into the third level.) anyuan said, "South f iang, north f an; (This too can' be grasped. Two by two, three by three—what are you doing? Half open, half closed.) [Xuedou commented, "A single hand does not make random sound."] (The blind leading the blind. After all he is following the words to produce interpretations. Why follow falsehood and pursue evil?) In between there's good filling the whole country. (Above is the sky, below is the earth. I' e had no such news. Whose concern s his?) [Xuedou commented, "A oughhewn staff."] (It's been roken. This too is creating a model and drawing 158a

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a likeness.) Beneath the shadowless tree, the community ferryboat; (The founder has perished. What are you saying?) [Xuedou commented, "The sea calm, the rivers are clear."] (Vast waves flood the skies. This still only amounts to a little bit.) within the crystal palace, there's no one who knows." (Tsk!) [Xuedou commented, "He's raised it up."] (He draws his bow after the thief has gone. The words are still in our ears.)

Commentary

Suzong and Daizong were descendants of Xuanzong. When they were princes, they were fond of meditation. When Suzong came to the throne, National Teacher Huizhong was living on White Cliff Mountain. Though he did not come down from the mountain for more than forty years, word of his practice of the Way reached the imperial precincts. In 761 the emperor Suzong sent an emissary to summon Huizhong to the palace. The emperor regarded him as his teacher and honored him greatly. Huizhong lectured the emperor on the supreme Way; then when he left court, the emperor personally escorted him. The courtiers were angry at this and wanted to make their displeasure known to the emperor. But the teacher, who could read minds, went to the emperor first and said, "In the presence of Indra, I have seen countless emperors, evanescent as a flash of lightning. " The emperor respected him even more after this. When Daizong succeeded to the throne, he too invited Huizhong to the capital. The teacher stayed there until he died in 776, teaching according to the occasion.

There was a certain Chan master, once the traveling companion of the National Teacher; the latter asked the emperor to summon him to court. But this master did not rise to three imperial summonses, and used to criticize the National Teacher for addiction to fame and fortune and for liking the company of people. Huizhong was National Teacher under two emperors, father and son. Both emperors studied meditation. According to the Transmission of the Lamp, Daizong asked the question in this story; Suzong asked about the Ten Body Controller.

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When the National Teacher's life was over and he was about to enter Nirvana, he took leave of Daizong, who asked him what he would need after death. This is just an ordinary question, but the teacher stirred up waves without wind and said, "Build me a seamless monument." Tell me, under the bright sun in the blue sky, why answer like this? It should have been enough to build a monument; why did he say to build a seamless monument? Daizong, also adept, pressed him: "What would the monument be like?" The teacher was silent; after a time he said, "Understand?" How extraordinary this little bit is; it's most difficult to approach. Pressed by the emperor, the teacher, supposedly so great, could only frown. Even so, anyone else would probably have been bowled over.

Many say that the National Teacher's not speaking is itself what the monument is like. If you understand in this way, the whole Chan school will be wiped off the face of the earth. If you say keeping silent is it, then mutes too must understand Chan. An outsider asked the Buddha, "I don't ask about the spoken or the unspoken." The Buddha remained silent. The outsider bowed and said in praise, "The Buddha's great compassion has dispersed the clouds of my delusions and afforded me insight. " Later after the outsider had left, Ananda asked the Buddha, "What did the outsider realize, that he said he gained insight?" The Buddha said, "Like a good horse, he goes as soon as he sees the shadow of the whip." People often go to the silence for their understanding— what grasp have they?

My teacher Wuzu said of the seamless monument, "In front, pearls and agate; in back, agate and pearls; on the east are Avalokitesvara and Mahasthamaprapta; on the west are Manjusri and Samantabhadra. In the middle there's a flag blown by the wind, saying, 'Flap, flap."'

The National Teacher asked, "Understand?" The emperor said, "I don't understand," yet he had attained a little. Now tell me, is this "I don't understand" the same as Emperor Wu's "I don't know"? They seem the same, but actually they're not.

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The National Teacher said, "I have a successor, Danyuan, who knows all about this. Please summon him and ask him about it." Putting aside Taizong's not understanding for the moment, did Danyuan understand? All that was needed was to say, "What would the monument be like"—no one in the world can do anything about it. Wuzu commented, "You are teacher of a whole nation; why don't you speak instead of deferring to your disciple?" After the National Teacher died, the emperor summoned Danyuan to ask about the meaning of this. Danyuan then came on behalf of the National Teacher and explained the principle with foreign words and native speech; naturally he understood what the teacher had said and just needed a single verse to explain: South of Xiang, north of Tan;

Within there's gold filling the whole country. Beneath the shadowless tree, the community ferryboat; In the crystal palace, there's no one who knows. Danyuan was the National Teacher's attendant. After he had become a teacher himself, Yangshan came to see him. Danyuan's words were severe, his nature harsh and unapproachable. It was impossible to stay there, so Yangshan went to Chan master Xingkong. A monk asked Xingkong, "What is the living meaning of Chan?" He replied, "Suppose a man is in a deep well; if you could get this man out without using any rope, I'd tell you the living meaning of Chan." The monk said, "These days Master Chang of Hunan is talking this way and that for people too. " Xingkong then called to Yangshan, "Novice, drag this corpse out of here." Later Yangshan took this up with Danyuan and asked, "How can one get the man out of the well?" Danyuan said, "Tsk! Ignoramus! Who is in the well?" Yangshan didn't understand; later he asked Guishan, who immediately called Yangshan by name. When Yangshan responded, Guishan said, "He's out!" At this Yangshan was greatly enlightened. He said, "At Danyuan's I attained the essence, at Guishan's I attained the function. " 106

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As for this little verse of Danyuan's, it has led many people into false interpretations. People often misunderstand and say, "Xiang is the xiang of xiangjian 'meet', and Tan is the tan of tanlun 'discuss'. Therein is the seamless monument, so the verse says there's gold within, filling the country. 'Beneath the shadowless tree, the community ferryboat' is the interchange between the teacher and the emperor. The emperor didn't understand, so the verse says, 'Inside the crystal palace there's no one who knows.'" Also, some say the first line means south of Xiang province and north of Tan province; "In between there's gold filling the country" they say praises the emperor. Then they blink their eyes, look around, and say, "This is the seamless monument. " If you understand in such a way, you have not gone beyond emotional views. As for Xuedou's four comments, how will you understand them? People today don't know the ancient's meaning. How do you understand "south of Xiang, north of Tan"? How do you understand "within there's gold filling the nation"? How do you understand "beneath the shadowless tree, the community ferryboat"? How do you understand "within the crystal palace, there's no one who knows"? If you can see thus, you will be joyful and happy all your life. "South of Xiang, north of Tan." Xuedou says, "A single hand does not make a random sound." He couldn't but explain for you. "Within there's gold, filling the whole country." Xuedou says, "A rough-hewn staff." An ancient said, "If you know the staff, the work of your life study is done." "Beneath the shadowless tree, the community ferryboat." Xuedou says, "The sea is calm, the rivers are clear." He opens the windows and doors all at once—on all sides gleaming clarity. "Inside the crystal palace, there's no one who knows." Xuedou says, "He's raised it." He has explained for you all at once, but nevertheless it's hard to see. It's fine if you see, but there's a slight misapprehension, giving rise to literal interpretation. At the end, saying, "He's raised it," Xuedou is getting somewhere. Having clearly made all his comments, afterward he simply eulogizes the seamless monument.

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Verse

The seamless monument—

(How big is this one seam? What are you saying?) To see it is hard.

(It's not something eyes can see. Blind!) A clear pool does not admit the blue dragon's coils. (See? Great waves, vast, gigantic. Where will the blue dragon coil? Here it just cannot be found.) Layers upon layers,

(Don't hallucinate. Why are you hallucinating?) Shadows upon shadows—

(The whole body is an eye. You fall into sevens and eights. Two by two, three by three, walking the old road; turning to the left, turning to the right, following up behind.)

For ever and ever it is shown to people. (See? How will blind people see? Can you catch a glimpse?)

Commentary

Right off Xuedou says, "The seamless monument—to see it is hard." Though it stands uniquely revealed with nothing hidden, when you want to see it, it's hard to see. Xuedou is very compassionate, and tells you more: "A clear pool does not admit the blue dragon's coils." Wuzu said, "In Xuedou's whole volume of poems on old sto-159a ries, I just like the line, 'A clear pool does not admit the blue dragon's coils.'" Yet this is still a little. Many people go to the National Teacher's silence for their sustenance; if you understand in this way, you at once go wrong. Has it not been said, "Reclining dragons are not to be seen in stagnant water. Where they are not, there's moonlight and the ripples are settled; where they are, waves arise without wind." Also it is said, "Reclining dragons always fear the blue pool's clarity." As for Xuedou, even if huge waves flooded the sky, he still would not coil up in there.

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Getting to this, Xuedou's verse is finished. Afterwards he applies a little bit of eye and carves a seamless monument. Following up behind he says, "Layers upon layers, / Shadows upon shadows— / For ever and ever it is shown to people." How will you look upon it? Where is it right now? Even if you see it clearly, don't make the mistake of sticking by the zero point of the scale. 19. One Finger Chan

Introduction

When a single particle arises, the whole earth is contained therein; when a single flower blooms, the world emerges. But before the particle arises, before the flower opens, how will you set eyes on it? So it is said, "It's like cutting a skein of thread; when one strand is cut all are cut. It's like dying a skein of thread; when one strand is dyed, all are dyed. " This very moment you should cut off all complications. Bring out your own family jewels and respond everywhere, high and low, before and after, without missing. Each and every one will be fully manifest. If you're not yet like this, look into the story below.

Story

Whenever anything was asked, (What news is there? Dimwit!) Master Judi would just raise one finger. (This old fellow too would silence everyone on earth. When it's warm, all heaven and earth are warm; when it's cold, all heaven and earth are cold. He snatches away the tongues of everyone on earth.)

Commentary

If you understand at the finger, you turn away from Judi; if you don't understand at the finger, it's like cast iron. Whether you understand or not, Judi still goes on this way; whether you're high or low, he still goes on this way; whether you're right or wrong, he 109

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still goes on this way. So it is said, "As soon as a single particle arises, the whole earth is contained therein; when a single flower blooms, the world comes into being. The lion on the tip of a hair appears on the tips of ten billion hairs."

Yuanming said, "When it's cold, all heaven and earth are cold; when it's warm, all heaven and earth are warm." The mountains, rivers, and earth, the nexus of myriad forms, down to the underworld, up to the heavens—tell me, what is so extraordinary? If you know, it's not worth taking hold of; if not, it blocks you completely. Master Judi was from eastern China. When he was living in a hermitage, a nun named Shiji came to his hut. When she got there she went straight in; without taking off her hat she walked around his meditation seat thrice holding her staff. "If you can speak," she said, "I'll take off my hat." She questioned him three times, but Judi had no reply. Then as she was leaving, Judi said, "It's late—would you stay the night?" The nun said, "If you can speak I'll stay." Again Judi had no reply. The nun then walked out. Judi said sorrowfully, "Though I'm in the body of a man, I lack the spirit of a man. " After this he determined to clarify this matter. He meant to leave his hermitage to go in search of a teacher, but that night, after he had prepared his bindle, the spirit of the mountain told him, "You don't have to leave; tomorrow a living saint will come and teach you. "

As it turned out, the next day Master Tianlong actually came. Judi welcomed him and gave a full account of the previous events. Tianlong just lifted up one finger to show him; suddenly Judi was greatly enlightened.

At that time Judi was most earnest and singleminded, so he broke through easily. Later, whenever anything was asked, he just raised a finger.

Changqing said, "Delicious food is not for the satisfied one to eat." Xuansha said, "Had I seen him then, I'd have broken the finger off. " Xuanjue said, "When Xuansha spoke this way, what did he mean?" Yunju Xi said, "When Xuansha spoke this way, was he agreeing with Judi or not? If he agreed, why did he speak 110

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of breaking off the finger? If not, where was Judi's error? " Caoshan said, "Judi's realization was crude; he only recognized one device, one perspective. Like everyone else, he claps his hands and slaps his palms, but I look upon Xiyuan as exceptional." Xuanjue also said, "Was Judi enlightened or not? Why was his realization crude? If he wasn't enlightened, how could he say he used one-finger Chan all his life without exhausting it? Where is Caoshan's meaning?" At that time, Judi actually didn't understand. After his enlightenment, whenever anything was asked, he would just raise a finger; why couldn't anyone entrap him or break him apart? If you understand it as a finger, you definitely won't see the ancient's meaning. This kind of Chan is easy to approach but hard to understand. People these days who just hold up a finger or a fist as soon as they're questioned are just fooling around. It is necessary to pierce the bone, penetrate the marrow, and see all the way through. At Judi's hermitage there was a servant boy. While he was away from the hermitage he was asked what method his master used to teach people; the boy held up a finger. When he returned, he told the master of this. Judi cut off the boy's finger with a knife. As the boy ran out screaming, Judi called to him; when the boy looked back, Judi raised his finger, at which the boy opened up to understanding. Tell me, what truth did he see?

When nearing death, Judi said, "I attained Tianlong's one finger Chan and have used it all my life without exhausting it. Do you want to understand? " Then he held up a finger and died. Mingjiao later asked Guotai Shen, "An ancient said Judi just recited a three-line spell and thereby became more famous than anyone else. How can you quote the three-line spell for someone?" Shen raised a finger. Minjiao said, "If not for today, how could I know this borderlands traveler?" What does this mean? Mi Mo just used a forked branch all his life. The Earthbeater would just hit the ground once whenever anything was asked. Once someone hid his staff and then asked, "What is the Buddha?" He just opened his mouth wide. These methods too were used for a whole lifetime without being exhausted.

Ill

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Wuye said, "Bodhidharma observed that China had people with the potential to be vessels of universal teaching. He transmitted only the mind seal, to instruct those on the paths of illusion. Those who attain it do so regardless of ignorance or knowledge, worldliness or holiness. Much falsehood is not as good as a little truth. Anyone with power will immediately rest right this moment and abruptly still all entanglements, thus passing beyond the stream of birth and death and going far beyond the usual patterns. Even if you have family and estate, it is attained naturally, without ambition." All his life, to every question Wuye would say, "Don't think falsely. "

So it is said, "Penetrate one point, and at once you penetrate myriad points; understand one device, and at once you understand myriad devices. "

Generally people these days are not this way; they just indulge in conceptual and emotional interpretations and don't understand the essential point of the ancients. How could Judi have had no other devices to switch to? Why did he just employ one finger? You must realize that here is where Judi helps people so profoundly and intimately.

Do you want to understand how to save strength? Go back to Yuanming's saying, "When it's cold, all throughout heaven and earth is cold; when it's warm, all throughout heaven and earth is warm. " Mountains, rivers, and earth, myriad forms and appearances, above and below, are one solitary sheer unity; where will you find one finger Chan?

Verse

For his appropriate teaching, I deeply admire old Judi; (A leper drags along his companions. Only those on the same path know. Nevertheless it's only one device, one perspective.)

Since the universe has been emptied, who else is there? (Two, three—there's still one more. He too should be struck dead.)

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Having cast a piece of driftwood onto the ocean, (It's all this. So it is, but it's too inaccessible. Worn out sandals; what use does it have?)

Together in the night waves, we take in blind turtles. (Dragging the sky, searching the earth; what end will there be? When we take them in, what are they good for? We act according to what is imperative. I'll drive them toward a world where there is no Buddha. I've taken you in, blind man.)

Commentary

Xuedou has mastered literary composition; he's consummately accomplished. He especially likes to make up verses for obscure and unusual stories. For students of today he censures and praises the ancients; as guest or host, with a question or an answer, he holds them up before you—this is how he helps people. Thus he says, "For his appropriate teaching I deeply admire old Judi. " Why does Xuedou admire him? Since the universe began, who else has there ever been? Just this one, old Judi. Had it been anyone else, inevitably he'd have been inconsistent; only Judi just used one finger till he died. People often interpret this wrongly and say, "Mountains, rivers, and earth are empty; people are empty; the Dharma is empty too. Even if the universe were emptied out all at once, it's just this one, old Judi." This has nothing to do with it. "Having cast a piece of driftwood onto the ocean." Nowadays they call this the ocean of birth and death. Within the ocean of doing, beings appear and disappear without understanding themselves, without hope of getting out. Old Judi extends his mercy to take people in; in the ocean of birth and death he uses one figure to rescue others. It's like setting down a piece of driftwood to rescue a blind turtle. He enables all beings to reach the other shore. "Together in the night we take in blind turtles." The Lotus Sutra says, "It's like a one-eyed turtle sticking its nose through a hole in a floating board—it won't sink and drown." When a great teacher receives someone who is like a dragon or a tiger, he directs 113

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20. The Living Meaning of Chan

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him to a world where there is a Buddha to act in turn as guest and host, and to a world where there is no Buddha to occupy the essential way across. Having taken in a blind turtle, what use is it? 20. The Living Meaning of Chan

Introduction

Piled in mountains, heaped in ranges, up against walls, pressed against barriers, if you linger in thought, holding back your potential, you'll be bitterly cramped. Or else, someone may appear and overturn the ocean, kick over the polar mountain, scatter the white clouds with shouts, break up space, and straightaway with one device, one object, silence everyone on earth, so that there is no way for you to approach. Tell me, since ancient times, who has ever been this way?

Story

Longya asked Cuiwei, "What is the living meaning of Chan?" (It's an old tale known everywhere, but still he wants to put it to the test.) Cuiwei said, "Pass me the meditation brace." (What will he use the meditation brace for? Just about let go. Danger!) Longya gave Cuiwei the brace; (He can't hold onto it. Given a fine steed, he doesn't know how to ride it. What a pity that he doesn't take charge right away.) Cuiwei took it and hit him. (Got him! What is accomplished by hitting a dead man? He too has fallen into the secondary.) Longya said, "Hit me if you will, but there is no meaning of Chan. (His talk is in the secondary; he draws his bow after the thief is gone.)

Longya also asked Linji, "What is the living meaning of Chan?" (Again he inquires into the commonplace old story; it's not worth a half cent.) Linji said, "Pass me the cushion." (If the waves of the Chan stream were alike, countless people would get bogged down. One punishment for all crimes. They're buried in the same pit.) Longya handed Linji the cushion; (As before, he can't hold onto it; 114

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as before, he's not very clever. He's neither here nor there.) Linji took it and hit him. (Got him! What a pity to be hitting this kind of dead man. Linji comes out of the same pattern as Cuiwei.) Longya said, "Hit me if you will, but there's no meaning of Chan." (Obviously. He's living inside a ghost cave. He thinks he's gained the advantage. He draws his bow after the thief is gone.) Commentary

Master Cuiyan Zhi said, "It was so at that time, but do Chan practitioners these days still have blood under their skin?"

Guishan Zhe said, "Cuiwei and Linji can be called genuine Chan masters. Longya was pulling out the weeds seeking the Way, like everyone; and indeed he can serve as a model for people of later times. After he became a teacher, a monk asked, 'Did you agree with those two adepts at that time?' Longya said, I agreed, as far as agreement goes; it's just that there's no meaning of Chan. Longya looks carefully in front and behind, and dispenses medicine to suit the disease. I, however, am not this way; when asked whether Longya had agreed with the two adepts, whether he understood or not, I would have brought my staff down across the questioner's back. This not only supports Cuiwei and Linji, but also doesn't turn away from the questioner."

Shimen Cong said, "Longya is still all right if there's no one to press him, but when he's pressed by a Chan practitioner he loses one eye."

Xuedou said, "Linji and Cuiwei only knew how to hold still, not how to let go. If I had been Longya, when they asked for the cushion and brace, I would have picked it up and thrown it right down in front of them."

Wuzu Shijie said, "The teacher has such a long face!" He also said, "The Chan founder's star of ill omen is over his head." Huanglong Xin said, "Longya drove off he plowman's ox, snatched away the hungry man's food. Once he's clear, he's clear; why then is there no meaning of Chan? Understand? On the staff there is an eye bright as the sun; to tell whether gold is real, see it in fire. 115

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When the essential wonder is extolled and the fundamental vehicle is expounded, if you can understand it instantly, then you can silence everyone on earth. But if you vacillate, you fall into the secondary. Linji and Cuiwei may have beaten the wind and hit the rain, startled heaven and shaken the earth, but they have never really hit a clear-eyed person.

When the ancients studied Chan, they suffered some pains; having established powerful resolve, they would traverse mountains and rivers to call on adepts. First Longya met Cuiwei and Linji; later he saw Deshan. There he asked, "How is it when a student holding a sharp sword tries to take the teacher's head?" Deshan stretched out his neck and uttered a grunt. Longya said, "The teacher's head has fallen. " Deshan smiled and said nothing. Next Longya went to Dongshan. Dongshan asked, "Where did you come here from?" Longya said, "From Deshan." Dongshan said, "What did Deshan say?" Longya recounted the preceding story. Dongshan asked, "What did he say?" Longya said, "Nothing." Dongshan said, "Don't tell me he said nothing; just try to show me Deshan's fallen head." At this Longya gained insight. Then he burned incense and bowed in the direction of Deshan to repent. When he heard this, Deshan said, "Old Dongshan can't tell good from bad; this fellow has been dead so long, what's the use of saving him? Let him wander over the earth carrying my head." Longya was basically intelligent and acute. He went traveling carrying a bellyful of Chan, and went right to Cuiwei, whom he immediately asked, "What is the living meaning of Chan?" Cuiwei said, "Pass me the meditation brace." Longya gave Cuiwei the brace; Cuiwei took it and hit him. Longya said, "Hit me if you will, but there is no meaning of Chan. " He also asked Linji, "What is the living meaning of Chan?" Linji said, "Pass me the cushion." Longya handed Linji the cushion; Linji took it and hit him. Longya said, "Hit me if you will, but there is no meaning of Chan." When Longya posed the question, he not only wanted to see the old teachers, but he also wanted to clarify the great concern of his own self. We can say that his words were not spoken in vain, 116

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that his effort was not expended haphazardly; they issued from this doing his work.

When Wuxie went to see Shitou, he had told himself that he would stay if there was accord at the first word, but otherwise would leave. Shitou just sat there; Wuxie left. Shitou knew that Wuxie was a vessel of truth, so he had extended his teaching to him; but Wuxie didn't understand and left. When he got to the gate, Shitou called out to him; when Wuxie looked back, Shitou said, "From birth to death it's only this; don't seek anymore for anything else by turning your head and revolving your brain." At these words Wuxie was greatly enlightened.

When Magu came to Changqing, he walked around the meditation seat thrice, shook his staff, and stood there. Changqing said, "Right, right." He also went to Nanquan, and again circled thrice, shook his staff, and stood there. Nanquan said, "Wrong, wrong. This is something the power of the wind can turn about; in the end it breaks down." Magu said, "Changqing said right; why do you say wrong? " Nanquan said, "Changqing is right; it is you who are wrong." Inevitably the ancients had to take up this one matter and penetrate it. People today, when questioned, are found not to have made the slightest effort; they're this way today, and they'll be this way tomorrow too. If you just keep on like this, you will never have a day of completion. You must arouse and purify your spirit; only thus will you have some realization.

Observe Longya coming out with one question, on the living meaning of Chan. Cuiwei said, "Pass me the meditation brace." When Longya gave it to him, he took it and hit Longya. When Longya picked up the brace, how could he not have known Cuiwei was going to hit him? And it won't do to say Longya didn't under- stand, for why then would he pass the brace to Cuiwei? Tell me, at the moment he understood, how should Longya have acted? He didn't go to the living water to act, but went into dead water for sustenance. Acting as master throughout, he said, "Hit me if you will, but there's no meaning of Chan."

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Longya also called on Linji and asked the same question. Linji said, "Pass me the cushion." When Longya gave it to him, he took it and hit him. Longya said, "Hit me if you will, but there is no meaning of Chan." Tell me, since the two adepts were not of the same lineage, why did their answers resemble each other, why did they act the same way? You must realize that each word, each phrase of the ancients was not uttered at random. Later, when Longya was teaching, a monk asked, "Did you agree with those two adepts back then?" Longya said, "As far as agreement goes, I agreed, but there is no meaning of Chan. " There are thorns in the soft mud. To let go for people is already falling into the secondary; Longya held steady—he only acted as an adept in the Dongshan line. To be a disciple of Deshan or Linji, he would have had to realize there is a living side besides. As for me, I am not this way; I would have said, "As far as agreement is concerned, I don't agree; in essence, though, there is no meaning of Chan." A monk asked Damei, "What is the meaning of Chan?" Damei said, "Chan has no meaning." Hearing of this, Yanguan said, "One coffin, two corpses." Xuansha, hearing of this, said, "Yanguan is indeed an adept." Xuedou said, "Three corpses." The monk asked about the meaning of Chan; though Damei told him it has no meaning. If you understand this way, you fall into the realm of nothingness. Therefore Yuanmi said, "You must study the living word, not the dead word. If you can understand at the living word, you will never forget it; if you understand at the dead word, you won't even be able to save yourself. "

When Longya spoke this way, he had undeniably done his best. An ancient said, "Continuity is very difficult." The ancients did not speak at random; before and after mutually illuminating, with both temporal and real, with both perception and function, guest and host were clear, interchanging vertically and horizontally. If you want to discern the inside story, since Longya was not ignorant of the fundamental vehicle, how could he have fallen into second place? At the time when the two adepts asked for the brace and cushion, Longya could not but have known their intention. It 118

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was just that he wanted to make use of that which was within his own heart. Even so, nonetheless his use of it was too extreme. Longya asked this way, and the two elders answered this way; why then is there no meaning of Chan? When you get here you must know there's something else extraordinary. Xuedou picks it up to show people:

Verse

In Dragon Tusk Mountain the dragon has no eyes; (Blind. Other people may be fooled — This is washing dirt in mud. Everyone on earth knows.) When has stagnant water ever displayed the ancient way?

(Should it suddenly come to life, nothing can be done. He drags in everyone on earth so that they can't come forth.)

If you can't use the meditation brace and cushion, (Who would you have say this? What do you want to do with the brace and cushion? Didn't he hand them over to you?)

You should just give them over to Mr. Lu. (But they can't be given over. Ignoramus, don't entertain such views.)

Commentary

Xuedou settles the case according to the facts. Though he versifies this way, tell me, where is his meaning? Where does the dragon lack eyes? Where is he in stagnant water? At this point you need the power to transform and pass through. That is why it is said, "In a clear pool there's no place for the blue dragon to coil." Has there ever been a fierce dragon in stagnant water? Haven't you heard it said, "Stagnant water cannot conceal a dragon"? If it is a live dragon, it must go where huge waves flood the skies. This is to say that Longya went into stagnant water and was hit by the 119

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others. Yet he did say, "Hit me if you will, but there is no meaning of Chan." This prompted Xuedou to say, "When has stagnant water ever displayed the ancient way?" Although this is so, tell me, was Xuedou upholding Longya or diminishing his dignity? People often misunderstand and ask, "Why did Xuedou say, 'You should just give them over to Mr. Lu'?" They still don't know that Longya did indeed give them to others. Whenever you visit teachers for instruction, you must discern in the midst of action; only then will you see where those ancients met. "If you can't use the meditation brace and cushion," Cuiwei said, "pass me the meditation brace." and Longya gave it to him; isn't this living in stagnant water? Clearly Longya has been given a fine steed; it's just that he doesn't know how to ride it, that he is unable to make use of it.

"You should just give them over to Mr. Lu." People often say Mr. Lu is the sixth patriarch; this is wrong. Xuedou has called himself Mr. Lu before, in a verse called "Anonymous Bequest": I saw its picture that year and loved Dongting; In the waves, seventy-two peaks of blue.

Now, resting on high, I think back to what was before; To the picture I've added Mr. Lu leaning against a wall. Xuedou wanted to walk on Longya's head, but he still feared that people would misunderstand, so he made up another verse to cut away people's doubtful interpretations. Again he takes it up and says: Verse

Since this old fellow couldn't yet put an end to it, again he makes a verse;

(Obviously. How many people would know? He knew himself that he had gotten only a half; luckily he has a final word.)

Once Mr. Lu has accepted them, why depend on them? (Even if you search the whole world, such a person is hard to find. Who would you have comprehend your words?) 120

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Sitting, leaning—cease taking these to continue the lamp of Chan.

(A man in the weeds. He sits under the black mountain. He's fallen into a ghost cave.)

It's worth replying: the evening clouds, returning, have not yet come together;

(One, a half. Bring it up and already you're wrong. After all he can't get out.)

Distant mountains without end, layer upon layer of blue. (They block your eyes and ears. Sunk in a deep pit. Study for thirty more years.)

Commentary

"Once Mr. Lu has accepted them, why depend on them?" What is there to depend on? Here you must understand things directly this way; don't go on sticking to obsolete methods. Smash through imagination all at once, so there isn't anything on your mind— make it clean and free. Then what more need is there for something to rely on? Whether sitting (on the cushion) or leaning (on the brace), it's not worth considering it the principle of Buddhism. That is why Xuedou says, "Sitting, leaning—cease taking these to continue the lamp of Chan." At once Xuedou has brought it up completely; he has room to turn around, and at the end he reveals this scene where there's a bit of a nice place. He says, "It's worth replying: the evening clouds, returning, have not yet come together." Where is Xuedou's meaning? When the evening clouds have returned and are about to join together but have not yet done so, how is it then? "Distant mountains without end, layer upon layer of blue." As before he's gone into a ghost cave. Here, when gain and loss, right and wrong, are cut off all at once, and you are clean and free, only then do you realize something. "Distant mountains without end, layer upon layer of blue." Tell me, is this Manjusri's realm? Is it Samantabhadra's realm? Is it Avalokitesvara's realm? When you get here, whose affair is this? 121

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21. Lotus Flower, Lotus Leaves

Introduction

Setting up the banner of the teaching, establishing the essential message this is adding flowers to brocade. Strip off he blinders, unload the baggage—this is the season of reat peace. If ou can discern the statement outside of patterns, then when one part is raised you understand the rest. Otherwise, if ou're not yet thus, as before listen humbly to this treatment.

Story

A monk asked Zhimen, "How is it when the lotus flower has not yet merged rom he ater?" (The hook s n an nsuspected lace. Washing dirt in mud. How did he get this news?) Zhimen said, "A lotus flower." (One, two, three, four, five, six, seven. He stumps everyone on earth.) The monk said, "What about after it has emerged from the water?" (Don' go in a ghost cave to live. Again he goes on this way.) Zhimen said, "Lotus leaves." (Up north is still all right; the worst suffering is in the south. Two heads, three faces. He kills everyone on earth with laughter.) Commentary

In treating people according to potential, Zhimen has attained a little; when it comes to cutting off ll streams, he's a million miles away. Is this lotus flower before and after it emerges the same or different? If ou can see thus, I'l rant ou' e gained access. Nonetheless, if ou say it's the same, you confuse Buddha nature and cloud thusness. If ou say it's different, mind and objects are not yet forgotten, and you descend to travel the road of intellectual interpretation—when will you ever cease?

Tell me, what does the ancient mean? In reality there aren' so any things. So Touzi aid, "Just don' stick o ames and ords, classification and hrasing. If ou ave understood all things, naturally you won't be attached to them. There is then no multiplicity 122

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of gradations of differences; you take in all things, but all things won't be able to take you in. Fundamentally there is no gain or loss, no illusions or dreams, no multiplicity of names. You should not insist on setting up names for them. Can they fool you? Since you ask questions, therefore I say something. If you didn't ask, what could you have me say that would be right? All concerns are what you take up—none of it is any of my business." An ancient said, "If you want to know the meaning of the Buddha nature, you must observe time and condition."

Yunmen cited this story: a monk asked Lingyun, "How was it before the Buddha appeared in the world?" Lingyun raised his whisk. The monk asked, "What about after the Buddha appeared in the world?" Again Lingyun raised his whisk. Yunmen said, "The first time he hit, the second time he missed." He also said, "Without speaking of appearing or not appearing, where would there be the time of his asking?"

With each answer to each question the ancients accorded with the time and situation without a multitude of concerns. If you pursue words and follow phrases, there will never be any connection. If in words you can penetrate through words, if in meanings you can pass through meanings, if within devices you can penetrate the devices, and if you make yourself free, only then will you see the point of Zhimen's answer.

Yunmen said, "For all time it's just been one thing. There is no right or wrong, no gain or loss, no born or not born. " Here the ancients laid down one path where there's an entrance and an exit. One who hasn't yet understood gropes and clings; if you make him let go, then he goes into a state of wild desolation. Someone who has attained won't depend on anything at any time. How will you search out someone revealing a device, a perspective, who does not depend on anything?

This monk asked, "How is it when the lotus flower has not yet emerged from the water?" Zhimen said, "A lotus flower. This is just an answer that blocks the question, yet it's exceptional. People say his words were backwards, but how is that so? Haven't you 123

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i 62b heard how Yantou said, "I always appreciate it when nothing has been said—that is getting somewhere."

Where Zhimen revealed his mind, he was already leaking. Students these days don't wake up to the ancient's meaning, they just go on talking theoretically of "emerged from the water" and not yet emerged from the water." What connection is there? A monk asked Zhimen, "What is the body of wisdom?" He said, "An oyster swallowing the moon." The monk asked, "What is the functioning of wisdom? " Zhimen said, "A rabbit becomes pregnant." See him responding like this; no one on earth can search out the stream of his words.

If someone asked me how it is when the lotus flower hasn't emerged from the water, I would just answer, "The pillars and lamps." Is this the same as the lotus flower or different? If I were asked about after the lotus emerges, I would answer, "The staff holds the sun and moon, underfoot how muddy and deep!" Tell me, is this right or wrong? And don't mistakenly stick by the zero point of the scale.

Verse

Xuedou is extremely compassionate, breaking up people's intellectual interpretations, so he comes out with his verse:

Lotus flower, lotus leaves—he reports for you to know; (Doting kindness. An obvious issue. Its pattern is already revealed.)

How can emerging from the water compare to before emergence?

(Washing dirt in mud. Dividing them is all right, but you can't lump them together.)

North of the river, south of the river, ask Old Wang; (Where is the master? Why ask Old Master Wang? You're just wearing out your shoes.)

Foxy doubt after foxy doubt.

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(I bury them in one pit. It's you who doubt. You won't avoid feelings of doubt without respite. Having struck, I say, "Understand?")

Commentary

Originally Zhimen was from eastern China; he made his way to Xianglin in western China, then returned after his enlightenment. Xuedou was Zhimen's true successor; he saw well Zhimen's most hidden, most subtle point and said directly, "Lotus flower, lotus leaves—he reports for you to know; / How can emerging from the water compare to before emergence?" Here he wants people to understand directly.

I say, how is it when it hasn't emerged?—the pillars and lamps. What about after it's emerged—the staff pholds the sun and moon, underfoot how muddy and deep! But don't mistakenly abide by the zero point of the scale. What limit is there to people these days chewing over the words and phrases of others? Tell me, when it emerges from the water, what time is this? Before emergence, what time is this? If you can see to this point, I'll allow that you've seen Zhimen personally. Xuedou says, if you don't see, "North of the river, south of the river, ask Old Wang." Xuedou means that you should just go north and south to ask adepts about "emerged from the water" and "not emerged from the water." If you add two phrases south of the river, add two phrases north of the river, add one load upon another load, creating doubts over and over, just tell me, when will you be free of doubt? You're like wild foxes, full of doubt, walking on river ice. They listen for the sound of the water; if there is no sound, they can cross the river. If students have "foxy doubt after foxy doubt," when will they attain peace?

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