T2003 The Blue Cliff Record

162c 22. The Turtle-Nosed Snake

Introduction

Reality s nfinitely ast, yet inute as an tomic article. Whether to hold on or let go is not up to another; whether to roll up or roll out is up to oneself. If you want to free what is stuck and loose what is bound, you simply must cut away the traces and swallow the sounds. All people occupy the essential crossing point; each towers like a mile-high wall. Tell me, whose realm is this? Story

Xuefeng said to the assembly, "On South Mountain there' a turtlenosed snake. (If you see something strange as not strange, the strangeness disappears of itself. What a strange thing! Indeed it causes people to doubt.) All of ou must take a good look." (Aha! A case of overindulgence.) Changqing said, "In the hall today there certainly re eople losing heir ives. A an rom he land f rigands escorts a bandit. He judges others on the basis of himself.) A monk elated this o Xuansha. (There' o different dirt n the same pit. When he anservant ees he aidservant, e akes are. Those with the same disease sympathize with each other.) Xuansha said, "Only hangqing an be like this. Nonetheless, I do not oncur." (He doesn' avoid forming a wild fox spirit view. What news is this? His poison breath afflicts others.) The monk asked, "What about you?" (He too presses the old guy well.) Xuansha said, "Why use ' outh Mountain'?" (Xuansha the fisherman. Only this wild fox spirit has attained ittle. He' ost is ife and oesn' ven ealize t.) unmen threw his staff down in front of Xuefeng and made a gesture of fright. (Why be afraid of t? One son has intimately attained. All of them are doing mental gymnastics. All of ou try to discern this.) Commentary

If you spread it out evenly, I let you spread it out evenly; if you break it up, I let you break it up.

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22. The Turtle-Nosed Snake

Xuefeng traveled with Yantou and Qinshan. In all, he went to Touzi thrice and Dongshan nine times. Later he called on Deshan, and only then did he break through confusion.

One day he went with Yantou to visit Qinshan. On the way, they were snowed in on Tortoise Mountain. Day after day Yantou just slept, while Xuefeng constantly sat in meditation. Yantou yelled at him and said, "Get some sleep! Every day you're on the meditation seat, just like a clay statue in a village. Some day you'll fool people." Xuefeng pointed to his heart and said, "I am not yet at peace here; I don't dare deceive myself." Yantou said, "I had thought that later on you would go to the summit of a solitary peak, build a straw hut, and spread the great teaching; yet you still make such a statement?" Xuefeng said, "I'm really not at peace." Yantou said, "If so, bring forth your insights one by one; I'll approve what's correct and prune away what's wrong." Then Xuefeng related, "When I saw Yanguan bring up the meaning of form and void, I gained entry." Yantou said, "Avoid mentioning this for thirty years." Then Xuefeng said, "When I saw Dongshan's verse on crossing the river, I had an insight. " Yantou said, "This way, you won't be able to save yourself. " Xuefeng went on, "Later when I got to Deshan I asked if I had any part in the most ancient religion; he struck me and said, What are you saying!' Then my mind opened up." Now Yantou shouted and said, "Haven't you heard that what comes in through the door is not the family treasure?" Xuefeng said, "What should I do?" Yantou said, "In the future, if you want to propagate the great teaching, let each point flow out from your own heart, to come out and cover the universe." At these words Xuefeng was greatly enlightened. He prostrated himself, crying out again and again, "Today on Tortoise Mountain I've finally achieved enlightenment!" Later Xuefeng lived on Elephant Bone Mountain in Fukien. He left behind this verse about himself:

Human life, so fleeting, is but a brief instant; How can you dwell for long in the evanescent world? 127

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At thirty-two, I emerged from the mountains; Now over forty, I return to Fukien.

No use bringing up others' faults again and again; One's own mistakes must be cleared away continually. I humbly report to the scarlet and purple clad nobles who fill the court;

The king of death has no awe of the golden emblems of rank you wear.

Usually Xuefeng would teach by saying, "In every respect cover the universe." He talked no more of mystery or marvel, nor of mind or nature. He appeared striking, unique, like a great fiery mass; approach and he burns off your face. Like a sharp sword, fool around with him and you lose your life. If you linger in thought, holding back your potential, you lose contact. Baizhang asked Huangbo, "Where are you coming from?" Huangbo said, "I've been at the foot of the mountain picking mushrooms." Baizhang said, "See any tigers?" Huangbo roared like a tiger. Baizhang picked up an axe and made a chopping gesture; Huangbo slapped him. Baizhang chuckled and went back and told the group, "There's a tiger on the mountain; all of you should watch out for him. Today I myself got bitten."

Whenever Zhaozhou saw a monk, right away he would say, Have you ever been here?" Whether the monk said he had or hadn't, Zhaozhou would say, "Go have some tea. " The temple overseer asked, "You always ask monks if they've been here or not, then always tell them to go have tea. What do you mean?" Zhaozhou said, "Overseer!" When the overseer responded, Zhaozhou said, "Go have some tea. "

On the gate at Zihu was a sign that said, "At Zihu there's a dog. On top he takes people's heads, in the middle he takes people's midsections, and below he takes people's legs; hesitate and you're lost." As soon as he saw a newcomer, the master of Zihu would immediately shout and say, "Watch the dog!" The moment the monk turned his head, the master would return to his room. 128

22. The Turtle-Nosed Snake

These stories are just like Xuefeng's saying, "On South Mountain there's a turtle-nosed snake; all of you should watch it carefully." At such a time, how would you reply? Without following in your former tracks, try to say something for me to see. When you get here, you must understand the statement outside patterns; then, when all the Chan stories are brought up, you will immediately know what they refer to. See how Xuefeng teaches this way, without speaking to you of practice or understanding. Can you figure him out by means of intellectual discrimination? Since Changqing, Xuansha, and Yunmen are his heirs, what they say is exactly appropriate. This is why an ancient said, "On hearing words, you must understand the source; don't set up private rules." Words must have that which is beyond patterns; statements must penetrate the barrier. If your words are no more than clichés you fall into a sea of poison.

Xuefeng's teaching this way can be called flavorless talk that chokes people. Changqing and Xuansha are both his apprentices, so they understand when he speaks this way. What about "On South Mountain there's a turtle-nosed snake"? Do you know what this really means? Here you must have the allpervasive eye to understand. Have you read Zhenjing's verse? Beating the drum, strumming the lute,

Two men of understanding meet.

Yunmen is able to harmonize —

Changqing knows how to follow his vagaries. The ancient song has no rhyme.

South Mountains' turtle-nosed snake;

Who knows this meaning?

Truly it's Xuansha.

When Changqing replied as he did, what was his meaning? To get here you must be like lightning to reach. If there's anything you can't clear away, you can't reach his depths. It's a pity that people mostly make intellectual interpretations of Changqing's words. 129

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163c The Blue Cliff Record

They say, "As soon as something is heard in the hall, this is losing one's life." Some say, "Fundamentally there's nothing at all; to say this kind of thing out of the blue makes people doubt. People hear him say there's a turtle-nosed snake on South Mountain and immediately doubt." If you understand in such ways, you have no contact; you just go on living on the words. If you don't understand thus, how will you understand?

Later a monk related this to Xuansha. He said, "Only Changqing can be like this; nevertheless, I do not concur." The monk asked, "What about you?" Xuansha said, "Why use 'South Mountain'?" Observe how in Xuansha's words there is a place where he manifests his being. He said, "Why use 'South Mountain'?" If it hadn't been Xuansha, it would have been very difficult to reply. When Xuefeng speaks this way, "On South Mountain there's a turtle-nosed snake," tell me, where is it? To get here you must be a transcendent person; only then will you be able to understand such talk. An ancient said, "Xuansha the fisherman doesn't like South Mountain; he likes the turtle-nosed snake." Then we get to Yunmen; he threw his staff down in front of Xuefeng, making a gesture of fright. Yunmen has the ability to handle snakes and doesn't run afoul of the sharp point. He strikes home in light and strikes home in darkness too. As he helps people it's always like doing a sword dance; sometimes he flies onto people's eyebrows and eyelashes, sometimes he flies three thousand miles away and snatches people's heads. His throwing down his staff and making a gesture of fright—isn't this giving play to his spirit? Doesn't he lose his life too? Expert teachers never make a living on words. Liking the way Yunmen accords with Xuefeng's meaning, Xuedou makes his verse on it:

Verse

Elephant Bone Cliff is so high no one reaches it; (A thousand, ten thousand, search but cannot find. It's not your realm.)

Those who get there must be master snake handlers. 130

22. The Turtle-Nosed Snake

(This is a spirit recognizing a spirit, a thief recognizing a thief. Why gather in crowds? Still, you must be of the same group to make it.)

Changqing and Xuansha can't do anything— (Their crimes are listed on the same indictment. They passed up the first move.)

How many lose their lives?

(A crime is not judged twice. He drags in common people.)

Yunmen knows;

(He's still just attained a little. This old guy has just one eye. The old guy is just being clever.) Again he searches the weeds—

(He's fallen in the weeds; what's the use? After all, where is the snake? I strike!)

South, north, east, west; no place to search. (Is there? Is there? You're blind.) Suddenly he thrusts out his staff (Look! Set your eyes high. I strike!) And throws it down before Xuefeng, its mouth wide open. (One reaps the fruit of one's own deeds. Even if it swallows a thousand, ten thousand, what is accomplished? No one on earth can find it.) The gaping mouth is like a lightning flash; (A double case. After all. Luckily there is a final word.) Raise your eyebrows and you won't see. (It's already gone by. Search all over the land for such a person, and still it's hard to find one. Right now where is it?)

Right now it's hidden here on this mountain; (Where's it gone? Even the great Xuedou acts this way too. Today I have been bitten.)

Those who come, one by one observe expedient methods. (Blind! Don't look where he is; look where you are. He's shot an arrow.)

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Xuedou shouted and said, "Look right where you are!" (He draws his bow after the thief has gone. Secondary, tertiary. Repeated words are not worth listening to.) Commentary

"Elephant Bone Cliff is so high no one reaches it; / Those who get there must be master snake handlers." Elephant Bone Cliff is Xuefeng's mountain. Xuefeng's intellect is lofty and sharp; rarely is there anyone who reaches his place. Xuedou is his descendant; they're birds of a feather. Answering each other with the same voice, seeking each other with the same spirit, it takes adepts to join in the mutual witness of enlightenment.

Still, this turtle-nosed snake is unavoidably hard to handle; you must know how to handle it before you can do so. Conversely, if you don't know how to handle it, you'll be bitten by the snake. Wuzu said, "With this turtle-nosed snake; you must have the ability not to get your hands or legs bitten. Hold it tight by the back of the neck with one quick grab. Then you can walk along with me." Changqing and Xuansha had this kind of ability. When Xuedou says that they couldn't handle it, people often say they couldn't do anything about it, so Xuedou only praises Yunmen. But this has nothing to do with it. They don't know that there is no gain or loss in the ability of these three men; it's just that there is far and near. Now I ask you, where is it that Changqing and Xuansha couldn't manage?

"How many lose their lives?" This praises Changqing's saying, "In the hall today there certainly are people who lose their lives. " To get here, first you must be thoroughly versed in snake handling. Xuedou is descended from Yunmen, so he brushes the others away and just keeps one, Yunmen: Xuedou says, "Yunmen knows; / Again he searches the weeds." Since Yunmen knew the meaning of Xuefeng's saying, "On South Mountain there's a turtle-nosed snake, " therefore "Again he searches through the weeds. " After Xuedou has taken his verse this far, he still has more marvels. He says, "South, north, east, west; no place to search." 132

22. The Turtle-Nosed Snake

You tell me where the snake is. "Suddenly he thrusts out his staff." All along the snake has been right here. But don't go to the staff for sustenance. Yunmen threw his staff down in front of Xuefeng with a gesture of fright; thus he used his staff as the snake. Once, though, he said, "The staff has changed into a dragon and swallowed the universe; where are mountains, rivers, and earth to be found?" Just this one staff—sometimes it's a dragon, sometimes it's a snake. Why is it like this? Only when you get here will you know, as an ancient said, "Mind revolves along with myriad phenomena; the turning point is truly mysterious."

The verse says, "He throws it down before Xuefeng, its mouth open wide. / The gaping mouth is like a lightning flash." Xuedou has extra talent; he picks up Yunmen's poisonous snake and says this gaping mouth is like a flash of lightning—hesitate and you lose your life. "Raise your eyebrows and you won't see." Where has it gone?

His verse finished, Xuedou must go to a living place to help others; he takes Xuefeng's snake and picks it up and sports with it himself. Indeed he kills and brings life in accord with the occasion. Do you want to see? He says, "Right now it's hidden here on this mountain; / Those who come, one by one observe expedient methods." Xuedou is still too subtle; he doesn't say "Use it right away," but instead shouts and says, "Look right where you are." Since ancient times how many people have picked up the snake and sported with it? Tell me, has the snake ever wounded anyone or not? (Then Master Yuanwu struck.)

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23. The Summit of

the Peak of Wonder

Introduction

Jewels are tested with fire, and gold is tested with a stone; a sword is tested with a hair, and water is tested with a pole. In the Chan school, in one word, one phrase, one act, one state, one exit, one entry, one encounter, one response, you must see whether someone is deep or shallow; you must see whether someone is facing forward r ackward. But tell me, what ill ou use to test people? Story

Once when Baofu and Changqing were walking in the mountains, (These two guys ave allen nto he eeds.) aofu ointed and said, i64b Right ere is he peak f onder. He aises ile of ones n evel ground. Just void peaking f t. Dig ole and ury t eep.) hangqing said, "Indeed it is. What a pity." (If ou don' have iron eyes, you 11 robably e confused. Those ith he same llness sympathize with ach ther. Both re uried n he ame it.) uedou aid, "What is he purpose of oaming he mountains ogether oday?" (Xuedou indeed diminishes people's worth. Still, there's something to it. The bystander ields a sword.) He also said, "Hundreds and thousands of ears hence, I don' say there will be none, just that they will be few." (Don' brag so much. Here's another cloud-dwelling saint.) Later this dialogue was quoted to Jingqing. (There' good, there's bad.) Jingqing said, "If ot for Changqing, you ould have seen skulls overing he ields." (Only those on he same road now. The earth is so vast and desolate it ills eople ith sadness. When the manservant sees the maidservant, he takes care. Even if inji and Deshan appeared, they too would have to take a beating.) Commentary

Baofu, Changqing, and Jingqing were all heirs of uefeng; these three attained alike, realized alike, saw alike, heard alike, picked 134

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up alike, used alike. Going in and out, they parleyed back and forth, one after the other. As they were of the same lineage, as soon as one raised something the others knew what it came down to. In Xuefeng's group it was these three who always engaged in questioning and answering. Whatever they were doing, at all times, the ancients were mindful of this way; that is why as soon as it is brought up they know the ultimate point.

One day when he was walking in the mountains Baofu pointed and said, "Right here is the peak of wonder." When Chan folk these days are questioned this way, they only frown; luckily it was Changqing. Tell, when Baofu spoke thus, what was his purpose? When Baofu acted thus, he wanted to test whether Changqing had eyes or not.

Changqing, of like spirit, naturally knew what Baofu was getting at; so he replied, "Indeed it is. What a pity." But what did he mean by this? You can't always go on this way. Rare are those who are completely free, though there are those who seem so. Luckily Changqing understood Baofu completely. Xuedou said, "What is the purpose of roaming the mountains together today?" What does this refer to? He also said, "Hundreds and thousands of years hence, I don't say there will be none, just that they will be few." Xuedou knows how to point to himself. This is like Huangbo's saying, "I don't say there is no Chan, just that there are no teachers." Xuedou is also indeed strict in speaking thus. If Xuedou hadn't answered back with the same voice, how could it have been this unique and extraordinary? This is called an added comment; it comes down on both sides yet doesn't remain on either side. Later this was quoted to Jingqing. He said, "If not for Changqing, you would have seen skulls covering the fields. " A monk asked Zhaozhou, "What is the lone summit of the peak of wonder? " Zhaozhou said, "I won't answer your question." The monk asked, "Why not?" Zhaozhou said, "I fear that if I answered you, you would fall onto the level ground. "

In a scripture it says the monk MeghasrI always stayed on the lone summit of the peak of wonder; he never came down from the 164c

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mountain. Sudhana went to see him and searched for seven days without finding him. Then one day they met on a separate peak. When he had seen him, Meghasri explained for Sudhana that the world is a moment of thought, and that the wisdom and illumination of all Buddhas is the door to truth that appears everywhere. Given that Meghasri never came down from the mountain, why did they meet on a separate peak? You may say that Meghasri must have come down from the mountain, yet the scripture says he never did, that he was always on the solitary summit of the peak of wonder. At this point, where are Meghasri and Sudhana really? Li Tongxuan wrote a good verse on this: The lone summit of the peak of wonder

Is the teaching of uniform equanimity.

Each and every one—they're all reality;

Each and every one—they're all complete.

Where there's no gain and no loss,

No affirmation and no negation,

There it stands alone revealed;

Therefore Sudhana couldn't see him.

When you get to the point of merging with nature, it's like the eye not seeing itself, the ear not hearing itself, the finger not feeling itself, a sword not cutting itself, fire not burning itself, water not washing itself. At this point there are many instances of compassionate assistance in the teachings; this is why they let down a path and in methods of secondary truth set up host and guest, devices and perspectives, questions and answers. So it is said, "The Buddhas have not appeared in the world, nor is there any Nirvana. They manifest such things as expedient means to rescue beings." But tell me, in the end, how will you avoid Jingqing and Xuedou talking as they did? Had they been unable to clap in unison then, that would have been why "the skulls of all the people on earth cover the fields." Changqing comes up with this testimony, and both Baofu and Changqing use it this way. Afterwards Xuedou comes out with a verse more brilliant yet.

136

23. The Summit of the Peak of Wonder Verse

On the lone summit of the peak of wonder, weeds grow profusely;

(You lose your body too. The weeds are already several yards deep right where you stand.) Clearly it is brought up—to be given to whom? (And used for what? No one on earth knows. A dry turd; what is it good for? You got your nostrils but lost your mouth.)

If not for Changqing discerning the real point, (Wrong! Watch the arrow? He's caught the thief without even realizing it.)

Skulls would cover the ground, but how many people would know?

(They won't live again. They're extremely numerous. You got the nostrils but lost the mouth.) Commentary

"On the lone summit of the peak of wonder, weeds grow profusely." If you roll around in the weeds, when will you ever have done? "Clearly it is brought up—to be given to whom?" Where is the clarity? This praises Baofu saying, "Right here is the summit of the peak of wonder. "

"If not for Changqing discerning the real point. " What truth did Changqing see that he could say, "So it is. What a pity."? As for "Skulls would cover the ground, but how many people would know?" —do you people know? Blind! 137

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24. Guishan and

Iron Grindstone Liu

Introduction

Stand on the summit of the highest peak, and demons and outsiders cannot know you; walk on the bottom of the deepest sea, and even the Buddha's eye cannot catch the sight of you. Even if your eyes are like shooting stars and your intellect like lightning, still you won't avoid being like the sacred tortoise dragging its tail. At this point, what is proper?

Story

Iron Grindstone Liu went to Guishan. (Surely it'll be hard to stay there. This old lady doesn't keep to her place.) Guishan said, "Old cow, so you've come! " (Check! This is a probe to test her. Where do you look to see the riddle?) She said, "Tomorrow there's a communal feast on Mt. Tai; are you going?" (The arrow is not shot to no purpose. In China they beat the drum; in Korea they dance. The letting go was too fast; the gathering in is too slow.) Guishan lay down; (The arrow struck home. Where do you see Guishan? Who realizes that in the far-off misty waves there is another more excellent realm of thought?) Liu immediately left. (She's gone. She saw the opportunity and acted.)

Commentary

The nun Iron Grindstone Liu was like sparks, like lightning; hesitate and you lose your life. In the path of Chan, if you get to the most essential point, where are there so many things? This meeting of adepts is like seeing horns on the other side of the wall and immediately knowing there's an ox there, like seeing smoke on the other side of a mountain and immediately knowing there's a fire. When pushed they move, when pressed they turn about. Guishan said, "After I die I'll become a water buffalo at a patron's house at the foot of the mountain. On my left flank five 138

24. Guishan and Iron Grindstone Liu

words will be written: 'A Guishan monk, me.' Would it be right then to call it a Guishan monk, or would it be right to call it a buffalo?" When people these days are questioned about this, they are stumped and can't explain.

Iron Grindstone Liu had studied for a long time; her active edge was sharp and dangerous. People called her "Iron Grindstone" Liu. She built a hut a few miles from Guishan. One day she went to see Guishan. When he saw her, he said, "Old cow, so you've come." She said, "Tomorrow there's a communal feast on Mt. Tai; are you going?" Guishan lay down, and Liu left. Look—throughout they seemed to be conversing, but this is not Chan. Can it be understood by calling it no-thing?

Guishan is over six hundred miles from Mt. Tai; how did Liu want to have Guishan go to the feast? What did she mean? This old lady understands Guishan's conversation; with consistent continuity, one letting go, one gathering in, they answer each other like two mirrors reflecting each other, without any image to be seen. Action to action they complement each other; phrase to phrase they accord. People now can be poked thrice and not turn their heads, but this woman couldn't be fooled one bit. By no means is this an emotional view based on mundane truth; like a clear mirror, like a jewel in the hand, when a foreigner comes a foreigner is reflected, and when a native comes a native is reflected. It's because she knows there is something transcendent that she acts like this. Right now you are content to understand this as no-thing. Master Wuzu said, "Don't take something as no-thing; time and again no-thing is reified into something. " If you can penetrate this, you will see that Guishan and Liu acting in this way is the same sort as ordinary people's conversation. People are often hindered by the words, so they don't understand. Only an intimate acquaintance can understand them thoroughly.

It's like Jianfeng saying, "If you raise one, don't raise two; let the first move go and you fall into the secondary." Yunmen came forward and said, "Yesterday a monk came from Tiantai and returned to Nanyue." Jianfeng said, "You needn't work today." 139

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Observe Liu and Guishan; letting go, both let go, gathering in, both gather in. In the Gui-Yang tradition this is called merging of perspectives. As the grass stirs in the wind, one comprehends the whole picture—this is called a body-block expression, the meaning is conveyed but the words obstruct. When you get here you must be comprehensive to be an adept. Verse

Once riding an iron horse she entered the fortress; (An adept accustomed to battle. Beyond the borders is the general's place. She's fully equipped.) The edict comes down reporting the six states are cleared. (A dog carries the amnesty in its mouth. In the heart of the realm is the emperor's place. What about the sea being calm, the rivers clear?)

Still holding the golden whip, she questions the returning traveler;

(What's the news? Two people are supported by a single staff. They call to each other, going together and coming together.)

In the depths of the night, who will go along to walk the royal road?

(You're headed southeast; I'm headed northwest. Tell me, why go?)

Commentary

Xuedou's verses are universally considered the best of their kind. Among the hundred verses this one is the most logical, the most marvelously arrayed and clearly set out.

"Once riding an iron horse she entered the fortress. " This refers to Iron Grindstone Liu coming as she did to Guishan. "The edict comes down, reporting that the six states are cleared." This refers to the way Guishan questioned her. "Still holding the golden whip, she questions the returning traveler." This refers to Liu saying, 140

24. Guishan and Iron Grindstone Liu

"Tomorrow there's a feast on Mt. Tai; are you going? " "In the depths of the night, who will go along to walk the royal road?" This refers to Guishan lying down and Liu leaving.

Xuedou has such ability: where they hurry he eulogizes their hurrying, and where they are easygoing he eulogizes their ease. Fengxue too once commented on this story, and his idea is the same as Xuedou's; people all over praise this verse: Standing on the summit of the highest peak,

Unknown to demons and outsiders;

Walking on the bottom of the deepest sea,

Unseen even by the Buddha's eyes.

Look at Guishan and Liu; one relaxed and lay down, one immediately left. If you go on wandering around, you won't ever be able to find the road. The meaning of Xuedou's verse is most excellent. Had he not the same attainment, the same realization, how could he be capable of this—"Once riding an iron horse she entered the fortress. " But say, what meaning was realized? A monk asked Fengxue, "When Guishan said, 'Old cow, so you've come,' what did he mean?" Fengxue said, "In the depths of the white clouds the golden dragon leaps." The monk asked, "When Iron Grindstone Liu said, 'Tomorrow there's a communal feast on Mt. Tai; are you going?' what did she mean?" Fengxue said, "In the heart of the blue waves the jade rabbit bolts. " The monk asked, "When Guishan lay down, what did he mean?" Fengxue said, "Old and worn out, decrepit and lazy, days without concern; lying idly deep in sleep, facing the green mountains. " This is the same meaning as Xuedou's.

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25. The Hermit’s Staff

25. The Hermit' Staff

Introduction

If our potential does not leave its position, you tumble into a poison sea. If your words do not startle the crowd, you fall into the streams of the commonplace. If ou can distinguish initiate from noninitiate instantly and can decide between killing and enlivening in a flash, then you can occupy the ten directions and tower like a mile-high wall. But do you know such a time exists? Story

The hermit of otus Blossom Peak held up his staff nd showed it to his group, saying, (Look! He has one eye on his forehead. Still, this s a liché for people these days.) "When the ancients ot ere, why didn' they consent o stay here?" (You can' drive stakes into space. The hermit provisionally sets up a magic city.) There was no answer, (A housand, myriad, extremely any. They' e attained a little, though. What a pity! Swift falcons on a roost.) so he himself eplied, "Because they did not gain strength on the road." (If you discern this on the road, you'l still be struggling for half a month's journey. Even if you gain strength, what's it good for? How could there be none at all?) He also said, "In the end, how is it?" (Myriad people are sitting right here. Among a yriad, one or two will understand.) Again he answered himself, "My staff cross my shoulder, I pay no heed to people; I go straight into the myriad peaks." (Still he deserves a beating, because he only sees one side. If ou see jowls on the back of is head, don't go along with him.) Commentary

Can you udge the hermit? His feet still aren't on the ground. He lived in a hut on Lotus Blossom Peak on Mt. Tiantai. After they had become enlightened, the ancients would live in huts or grottos, boiling wild greens in broken legged pots, passing the days, not concerned with fame or fortune, going along with conditions, 142

25. The Hermit's Staff

free. They would impart a turning word, to repay their debt to the enlightened ones and transmit the stamp of the awakened mind. As soon as he saw a monk coming, the hermit would hold up his staff and say, "When the ancients got here, why didn't they consent to stay here?" For over twenty years, no one could answer. This one question has both provisional and true, both illumination and function. If you know his snare, it isn't worth taking hold of. Now tell me, why did he ask this question for twenty years? Since this is the action of a Chan master, why did he just keep to one peg? If you can see here, naturally you won't be running in the dust of sense objects.

During the course of twenty years, there were quite a few people who presented their views to the hermit, trying all their clever devices. Even if someone could speak of it, he still didn't reach the hermit's ultimate point. Moreover, though this matter is not in words, if not for words it couldn't be distinguished. As it is said, "There is basically no word for the Way, but we use words to reveal the Way. "

So the essential point in testing people is to know them intimately the minute they speak. The ancient spoke a word for no other purpose than to see whether or not you know what is. He saw that people did not understand, so he answered for them, "Because they did not gain strength on the road." See how what he says spontaneously accords with principle and meshes with circumstance. When did he ever lose the essential? The ancient Shitou said, "Hearing words, understand the source; don't set up private rules. "

When people these days bump into it, they think that's enough. Though they get to it, they're still fatheaded and confused. When they come before an adept, the adept uses the three essential seals—sealing space, sealing water, sealing mud—to test them. Then the adept sees whether the square peg is stuck in the round hole with no way to come down.

When the time comes, where will you look for one here with the same realization? To one who knows what is, you can open your 166a

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i66b heart and convey the message; what can be wrong? If you don't meet such a person, keep it to yourself for the time being. Now I ask you: the staff is something Chan monks ordinarily use; why does the hermit say they didn't gain strength on the road? Why does he say that when the ancients got here they didn't consent to stay? In truth, though gold dust is precious, in the eyes it blinds. When Shandao was laicized in the persecution of 845, he would show his staff to people and say, "All the Buddhas of the past are thus; all the Buddhas of the future are thus; all the Buddhas of the present are thus. "

One day Xuefeng held up his staff before his group and said, "This one is just for people of medium and low faculties." A monk came forward and asked, "If you should meet someone of the highest potential, then what?" Xeufeng picked up his staff and left. Yunmen said, "I'm not like Xuefeng when it comes to breaking up confusion. " A monk asked, "How would you do it? " Yunmen hit him. Whenever you study and question, there aren't so many things. Outside you see mountains, rivers, and earth there; within you see perception and cognition there; above you see Buddhas to seek; below you see beings to save: you must simply spit them all out at once, and afterwards fuse all into one at all times. Then, though you be on the tip of a hair, it's as broad as the universe; though you be in a boiling cauldron or furnace coals, it's like being in the land of peace and happiness; though you dwell amid jewels and treasures, it's like being in a thatch hut. In this, if you are adept, you get to the ancients' reality naturally, without wasting any effort. The hermit saw that no one could reach his depths, so again he pressed them, saying, "In the end, how is it?" Again they couldn't deal with him. He said himself, "My staff across my shoulder, I pay no heed to people—I go straight into the myriad peaks." What is the meaning of this? And tell me, what place is he pointing to as his whereabouts? Undeniably, there are eyes in his words, but his meaning is outside the words. He gets up by himself, falls down by himself; he lets go by himself, gathers up by himself. Once when met a monk on the road, he raised his staff and said, "What's this?" The monk said, "I don't know." Yanyang said, 144

25. The Hermit's Staff

"You don't even recognize a staff?" Then he poked the ground with his staff, saying, "Recognize this?" The monk said, "No." Yanyang said, "You don't even recognize a hole in the ground?" Then he put the staff across his shoulder and said, "Understand?" The monk said, "No." Yanyang said, "My staff across my shoulder, I pay no heed to people—I go straight into the myriad peaks." When the ancients got here, why didn't they agree to stay here? Xuedou wrote this verse:

Who, confronting the situation,

Brings it up without deception?

Such a person is rare;

He destroys the lofty peaks,

Melts down the mysterious subtlety.

The double barrier has been opened wide; Adepts have not returned together.

The moon now round, now partial,

The sun seems to fly without flying. Even I don't know where he's gone—

Along with the white clouds and flowing streams. Why did I say, "If you see jowls on the back of his head, don't go along with him"? As soon as you make a comparative judgment, you make your living in the ghost cave of the mountain of darkness. If you can see all the way through and trust completely, naturally no one can trap you or do anything to you. When pushed or pressed, you will kill or give life spontaneously. Xuedou understood the hermit's meaning when he said, "I go straight into the myriad peaks." At that point he begins to make his verse. If you want to know the point, look at Xuedou's verse. Verse

Dust and sand in his eyes, dirt in his ears, (Blocked up with tons of it. What limit is there to the confusion? There are other such people.) He doesn't consent to stay in the myriad peaks. 145

i66c The Blue Cliff Record

(Where will you go? What scene is this?)

Falling flowers, flowing streams, boundless; (A good scene. With the lightning flash mind, if you vainly toil tarrying in thought, when you look to the left a thousand lives have gone by, when you look to the right, ten thousand eons.)

Suddenly raising my eyebrows to look—where has he gone?

(Right where you are another pair of eyes is given to you. All along he's just been right here. Have you cut off the hermit's footsteps? Though like this, it's still necessary to get to this realm to realize it. I'll hit, saying, "Why is he just right here?")

Commentary

Xuedou versifies well; he has a place to turn around and doesn't stick in one corner. Immediately he says, "Dust and sand in his eyes, dirt in his ears." This one line eulogizes the hermit of Lotus Blossom Peak. When Chan practitioners get here, they have nothing above to look to, no personal selves below; they are like simpletons. Nanquan said, "Among people of the Way, those like simpletons are hard to come by." Chanyue wrote, "I often recall Nanquan's fine words; such simpletons are indeed rare." Fadeng said, "Who knows the meaning of this? It makes me think back to Nanquan." Nanquan also said, "The seven hundred eminent monks at the fifth patriarch's place all understood Buddhism; only workman Lu didn't understand Buddhism. He just understood the Way, and that is why he became the new patriarch." Tell me, how far apart are Buddhism and the Way?

Xuedou brought up this saying of Nanquan's and said, "Sand can't get in their eyes, water can't get in their ears; if there are people who trust totally and can hold fast, they aren't deceived by others. For them, what a bunch of meaningless noises are the verbal teachings of the Buddhas and patriarchs! So I invite you to hang up your bowl and bag, break your traveling staff, and just become free wayfarers."

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Xuedou also said, "The polar mountain can be put in their eyes, the water of the ocean can be put in their ears. There are some people who accept others' haggling discussions and the verbal teachings of the Buddhas and patriarchs like a dragon reaching water, like a tiger taking to the mountains. They must pick up their bowls and bags and put their staffs across their shoulders. They too are free wayfarers. "

Xuedou also said, "Neither way will do; after that, there is no connection. "

Among these three kinds of free wayfarers, if you would choose one to be your teacher, the correct choice is this kind of cast iron person. Why? Whether they encounter evils or wonders, to them what they face is all like a dream. They don't know there are the six senses, they don't know there is sunrise and sunset. But even if you get to this realm, you must not cling to the cold ashes of a dead fire; you must not plunge into the flood of darkness. You still must have a way to turn around. As in the ancient saying, Don t cling to the greenness of the strange plants on the cold cliff. If you obliterate the white clouds, the source is not marvelous. " So the hermit said, "It's because they didn't gain strength on the road." To get it you must go into the myriad peaks. But what is being called "the myriad peaks"?

Xuedou just likes his saying, "My staff across my shoulder, I pay no heed to people—I go straight into the myriad peaks. Hence this verse. But tell me, where does he go? Does anyone know? "Falling flowers, flowing streams, boundless." Falling flowers in profusion, flowing streams endless; for the lightning flash mind, what is before the eyes?

"Suddenly raising my eyebrows to look—where has he gone?" Why doesn't Xuedou know where he's gone either? It's just like me raising my whisk just now: where is it now? If you can see, you're studying with the hermit of Lotus Blossom Peak. If not, go back to your place and investigate carefully.

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26. Sitting Alone on the Mountain

Story

A monk asked Baizhang, "What is extraordinary?" (There's an echo in the words. He demonstrates his ability in a phrase. He flabbergasts eople. Though he has yes, he' ever een.) aizhang said, Sitting alone on the mountain." (His awesome majestic air extends over the whole land. The one standing and the one sitting are both defeated.) The monk bowed; (A clever monk. There still s such a person who wants to see such a thing.) Baizhang then hit him. (A competent Chan teacher, why does he not speak much? The imperative is not carried out vainly.)

Commentary

167a He has he eye to face situations nconcerned ith danger r eath. So it is said, "How can you catch tiger cubs without entering a tiger's lair?" Baizhang was like a tiger with wings. Nor does this monk avoid life and death; he dares to grab the tiger's whiskers and ask what is extraordinary. This monk too has eyes. Baizhang immediately took up the burden with him and said, "Sitting alone on the mountain." The monk bowed. Chan practitioners must be able to discern the meaning before the question. This monk's bow was not the same as an ordinary bow; he had to have eyes to do it. He didn t spill his guts. Though they knew each other, they acted like they didn'.

When the monk asked what was special and Baizhang told him sitting alone on the mountain, the monk bowed and aizhang hit him; see how when they let go they both do so at once, and when they gather back they wipe away the tracks and obliterate the traces. But hat did the monk ean y owing? If t as ood, why did Baizhang hit him? If it was not good, what was wrong? Here you must be able to tell right from wrong, distinguish initiate from outsider, and stand on the summits of thousand eaks, to begin to understand.

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The monk's bow was like grabbing the tiger's whiskers; he was just contending for a pivotal position. Luckily Baizhang is perceptive; thus he hit the monk. Anyone else wouldn t have been able to handle the monk. The monk met mind with mind, conveyed intention with intention—that is why he bowed. Nanquan said, "Last night at midnight Manjusri and Samantabhadra came up with views of the Buddha and the Dharma. I gave them each a beating and sentenced them to be hemmed in by twin iron mountains. " Then Zhaozhou said, "Who should take your beating?" Nanquan said, "Where was my fault?" Zhaozhou bowed. Chan masters do not idly observe how the other takes action. The moment they are in charge of the situation and bring it into play, they are naturally lively.

Wuzu would often say, "It's like coming to grips on the front lines." I'm always telling you simply to cut off subject and object all at once—then you'll be able to hold fast and act with mastery. Only then will you see Baizhang. But tell me, what about when letting go? Look at Xuedou's verse.

Verse

In the realm of the patriarchs gallops the heavenly colt. (Such a one is bom once in five hundred years. Among myriad people there's one or a half. The son takes up the father's work.)

Among expedients rolling out and rolling up are not the same path—

(Already so before the words. Baizhang is independent; it's a matter of his adept methodology.)

In a flash he retains the ability to change with circumstances. (He came head on, turning left and right. Do you see where Baizhang helps people?)

How laughable—a man comes to grab the tiger's whiskers. (He deserves a beating. Where there's a great reward, there must be a valiant man. He doesn't avoid losing his life. I leave this move to you.)

27. The Body Exposed in the Autumn Wind

i67b The Blue Cliff Record

Commentary

Xuedou can see all the way through, so he can come out with this verse. The heavenly colt runs a thousand miles a day, runs back and forth, up and down, gallops as if flying; so it is called a heavenly colt. Xuedou is praising Baizhang—in the territory of the patriarchs he runs from east to west, west to east, coming, going, free in all directions, without any hindrance, just like the heavenly colt. He is well able to gallop; only thus can we see how free he is. This is because he attained Mazu's great ability and great function. A monk asked Mazu, "What is the meaning of Buddhism?" Mazu hit him and said, "If I didn't hit you, everyone in the world would laugh at me." The monk asked, "What is the meaning of Buddhism?" Mazu said, "Come here and I'll tell you." The monk approached; Mazu boxed his ears, saying, "Six listeners don't draw the same conclusion." See how Mazu was so free; working with expedients, he sometimes rolled out, sometimes rolled up. Sometimes the rolling out isn't in the rolling up, sometimes the rolling up isn't in the rolling out. Sometimes rolling out and rolling up both aren't there. Hence the saying in praise of Baizhang's ability, "On the same path but not in the same groove."

Xuedou says, "In a flash he retains the ability to change with circumstances." This refers to the monk's speed in changing with the situation. Yantou said, "Turning away from things is superior; pursuing things is inferior. In battle each occupies a pivotal position." Xuedou said, "The wheel of potential has never turned. If it turns, it must go both ways." And if it can't be turned, what's the use? Even great people must know something of changing with circumstances. People these days just offer their true feelings and play into the hands of another. What end will there be? This monk was able to change in a flash, so he bowed. Xuedou says, "How laughable—a man comes to grab the tiger's whiskers." Baizhang was like a tiger—how laughable that this monk went to grab the tiger's whiskers.

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27. The Body Exposed

in the Autumn Wind

Introduction

Answering ten hen one is asked, understanding the whole when part is mentioned, loosing the falcon on seeing the rabbit, using the wind to fan the flame, not sparing any effort—leaving this aside for the moment, how is it when entering the tiger's lair? Story

A monk asked Yunmen, "How is it when the tree withers and the leaves all?" (What season s his? When he family reaks p, the people perish; when he people perish, the amily breaks up.) Yunmen said, "The body exposed in the autumn wind. (He holds up the sky and supports the earth. He cuts nails and shears through iron. Clean and naked, bare and purified. Walking ith even steps through the blue sky.)

Commentary

If ou can comprehend here, you begin to see how Yunmen helped people. Otherwise, if ot, as before you'l be calling a deer a horse; you are blind and deaf. Who arrives at this realm? Do you think Yunmen answered the monk's question, or do you think he was harmonizing with him? If ou say he answered his uestion, you are rongly sticking to the zero point f he scale. If ou say he harmonized with him, this has nothing to do with it. Since it's not this way, ultimately how is it? If ou can see all the way through, Chan monks'nostrils are not worth a pinch. Otherwise, if ot, as before you'l plunge into the ghost cave. In general, to uphold the Chan vehicle, you must take up the burden with your entire being and not spare any effort; you must stretch out in the tiger's mouth and allow others to pull you back and forth and drag you down. If ou'e not like this, how will you be able to help people?

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This monk posed a question that was indeed rigorous. If you look at him in ordinary terms, he just seems to be a monk involved in idle concerns. If you go by the traditions of Chan monks, when you go to his lifeline to look, he undeniably has a subtle point. But say, when the tree withers and the leaves fall, whose realm is this? In Fenyang's eighteen questions, this is called a question to test the host, and also called a question using things. Yunmen did not stir at all but just said, "The body exposed in the autumn wind." He answered most wondrously, and without presuming to turn his back on the question either. Since the question had an eye, Yunmen's answer too was straight to the point. An ancient said, "To attain intimacy, don't ask with a question." If you really know someone, you know the point as soon as it's mentioned. If you look to the vein of Yunmen's words, you've immediately gone wrong. It's just that in his sayings Yunmen would often provoke people's intellectual interpretations. If I made up intellectual interpretations to understand him, I wouldn't avoid being bereft of my successors.

Yunmen liked to ride the thief's horse to pursue the thief in this way. Once a monk asked him, "What is that which is not within the reach of thought?" He said, "Impossible for cognition to fathom." This monk asked, "How is it when the tree withers and the leaves fall?" Yunmen said, "The body exposed in the autumn wind. " In his words he unfailingly seizes control of the essential bridge and doesn't let ordinary or holy through. You must understand how Yunmen raises one corner and illuminates the other three, raises three corners and illuminates the other one. If you seek in his three statements, you're pulling an arrow out of the back of your head. In a single statement of his, three statements are always present: the statement containing the universe, the statement following the waves, and the statement cutting off all streams. There is spontaneous accord. But which of the three statements does Yunmen use to receive people? Try to discern this. 152

27. The Body Exposed in the Autumn Wind Verse

Since the question has the source, (Profoundly discerning oncoming winds, the arrow is not shot in vain.)

The answer too is in the same place. (How could there be two? Yunmen is like a bell waiting to be struck. His efforts are not made at random.) Three statements should be distinguished. (Above, between, below. Which statement is his answer here? First you must comprehend outside the three statements.)

An arrow point flies far into the void. (On target. Gone by. Hitting, striking. The arrow flies past the next country.)

Over the great plains—chilling wind blasts howling, wailing,

(Throughout the skies, all over the earth. Do you feel your hair standing on end? He's let go.) In the eternal sky—intermittent misty rains. (The winds are great, the waters vast. Above your heads, boundless vastness; below your feet, boundless vastness.)

Haven't you seen the traveler sitting so long at Shaolin, who hasn't returned?

(Here's another dunce. He's gotten others involved. The Yellow River flows turbid from its source.) Tranquil up on Bear Ear Mountain, a single gathering. (You can see whether your eyes are open or closed. Living in a ghost cave. You're blind and deaf. Who arrives at this realm? I'll still knock out your gap teeth.) Commentary

An ancient said, "When you hear words, understand the source; don't set up private rules." The ancients' words were not empty 153

168a

28. The Truth That’s Never Been Spoken

The Blue Cliff Record

talk. So it is said, "To ask about this affair you must have some knowledge of right and wrong. If you don't know noble from base behavior, if you can't recognize pure and defiled, if you let yourself speak at random, what will be the gain?" Whenever one speaks, it must be like clamps, like tongs, it must have hooks and chains, it must have unbroken continuity. This monk's question had the source meaning; Yunmen's answer was also thus. Yunmen always taught people with three statements; this is his ultimate pattern. Xuedou's verse on this case is similar in kind to his verse on the eighty-second story. "Three statements should be distinguished." Three statements are always present in each statement of Yunmen's. If you can distinguish them, you penetrate beyond the three statements. "An arrow point flies far into the void." He shot it so far you must look quickly to see it. If you can see it clearly, you can open out the universe in a single statement. At this point the verse is completed, but Xuedou has extra talent so he opens out and says, "Over the great plains—chilling wind blasts howling, wailing; / In the eternal sky—intermittent misty rains." Is this mind, or objects? Is this mystery, or marvel? An ancient said, "The truth of things not hidden—it has always been revealed."

The monk asked, "How is it when the tree withers and the leaves fall?" Yunmen said, "The body exposed in the autumn wind." Xuedou's intent was just to create a single environment. What's in front of your eyes right now, the whistling wind, is either the southeast wind or the northwest wind. It will be all right only if you understand it thus. If you go on interpreting it as Chan or the Way, this has nothing to do with it.

"Haven't you seen the traveler sitting so long at Shaolin, who hasn't returned?" Before he returned to India, Bodhidharma sat facing a wall for nine years, utterly silent. But say, is this "the tree withers, the leaves fall"? Is this "the body exposed in the autumn wind"? If here all past and present fools and sages, sky, earth, and the whole world are all fused into one, then you will see how Yunmen and Xuedou really helped people.

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"Tranquil up on Bear Ear Mountain, a single gathering." Bear Ear Mountain is Shaolin. Before and behind, mountains are clustered thickly by the thousands. Where will you see? Do you see where Xuedou helps people? Even if you do, this is still the sacred tortoise dragging its tail, leaving traces.

28. The Truth That's

Never Been Spoken

Story

Nanquan went to see Master Nirvana. Nirvana asked, "Is there a truth the sages have never spoken?" (The master should know. It stands like a wall ten miles high. Does he feel his teeth falling out?) Nanquan said, "There is." (He's fallen into the weeds. Why so brash? Then there is such a thing!) Nirvana asked, "What is the truth that's never been spoken?" (See how flustered and fran- tic he is. He adds error to error. Just try and ask!) Nanquan said, "It's not mind, not Buddha, not a thing." (After all he suffers defeat. After all he leaks quite a bit.) Nirvana said, "You've spoken it." (Don't explain it all for him. Even if he goes wrong his whole life, you shouldn't speak this way to him.) Nanquan said, "I am just thus. What about you?" (Luckily he has a place to turn around. With the long he's long, with the short he's short. When the reasoning is superior, he takes to it.) Nirvana said, I am not a great teacher; how would I know whether it has been spoken or not?" (See how flustered and frantic he is. He hides his body but reveals his shadow. He acts totally dead. There are thorns in the soft mud. Though he acts like this, how could he fool me?) Nanquan said, "I don't understand." (He can only act this way. Lucky he doesn t understand. If you understand, I'll break your head open! Luckily this guy is just this way.) Nirvana said, "I've already spoken too much for you." (He adds frost to snow. Why a dragon s head but a snake's tail?)

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Commentary

When you get here, no need for "it's mind" or "it's not mind," or for "not mind" or "not not mind." Even when you haven't a single eyebrow hair, you've still attained just a little. This Master Nirvana used to live at Baizhang; he had the monks clear fields for him, while he expounded the great doctrine for them. At this time Nanquan had already seen Mazu, but he was going around to various masters for absolute certainty. When Nirvana posed this question it was indeed hard to reply to. He said, "Is there a truth the sages have never spoken?" Had it been me, I would have covered my ears and left. See this old guy's scene of embarrassment. If an adept had seen him asking this way, he would have been able to see through him immediately. But Nanquan just went by what he had seen, so he said, "There is." This was indeed brash.

Nirvana then added error to error and followed up behind saying, "What is the truth that hasn't been spoken?" Nanquan said, "It's not mind, not Buddha, not a thing." Greedily gazing at the moon in the sky, he lost the pearl in the palm of his hand. Nirvana said, "You've spoken it." Too bad—he explained in full. I would have simply brought my staff down across his back to get him to feel. Though it was like this, tell me, where is it spoken? According to Nanquan's view, it's not mind, not Buddha, not a thing, it's never been spoken. So I ask you, why did Nirvana yet say, "You've spoken it"? And there aren't any tracks or traces in Nanquan's words. If you say he didn't speak it, then why did Nirvana talk like this? Nanquan could change effectively, so he then pressed Nirvana by saying, "I am just thus. What about you? " Anyone else wouldn't have been able to explain, but Nirvana was an adept; his answer is indeed extraordinary. He said, "I am not a great teacher; how would I know whether it has been spoken or not? " Nanquan then said his "I don't understand." He said he didn't understand while actually he did understand; this is not really not understanding. Nirvana said, "I've already spoken too much for you." But tell me, where did he speak?

156

28. The Truth That's Never Been Spoken Had they been two guys playing with mud balls, both would have been covered with slime. If both were adepts, they were like clear mirrors. In fact in the beginning both were adepts; in the end they both let go. If you have eyes, you'll judge them clearly. But say, how will you judge them?

Verse

Patriarchs and Buddhas never helped people. (Each guards his own territory. If you have standards go by the standards. If you keep even a single word in your mind, you go to hell like an arrow shot.) Chan practitioners present and past run neck and neck. (Having worn out your sandals, break your staff and hang up your bowl and bag.)

When clear mirrors are set up, the range of images differs.

(Fallen, broken. Come smash the mirror and I'll meet with you.)

One by one facing south to see the northern dipper, (Do you see me astride the Buddha hall going out through the mountain gate? In Korea they've gone up to the hall; in China they haven't beaten the drum.) The dipper handle is hanging down,

(You still don't know where it comes down. Where is it?) But there's no place to seek.

(Blind! Too bad! The cup falls to the ground; the saucer shatters to pieces.)

When you pick up the nose you lose the mouth. (Where did you get news of this? After all, it's so, so I strike!)

Commentary

Sakyamuni Buddha appeared in the world and in forty-nine years never said a single word. Throughout his teaching career, "He never 157

29. It Goes Along With It

i69a The Blue Cliff Record

spoke a single word." Tell me, was such talk speaking or not? Now it fills the voluminous Canon—how can it not be speaking? As Xiushan said, "The Buddhas have not appeared in the world: fortynine years of talk. Bodhidharma didn't come from India: Shaolin has a wondrous secret." It's also said, "The Buddhas have not appeared in the world, nor is there any teaching to be given to people. They were just able to observe the minds of beings, responding to their ills according to circumstances, giving medicines and dispensing prescriptions; thus we have the Canonical teachings." In fact, the patriarchs and Buddhas have never spoken for people. This very not helping people deserves thoroughgoing investigation. I always say, though I were to add a phrase sweet as honey, when properly viewed it's poison. If you strike them as soon as they blurt something out and push them away, only then are you helping people on an intimate level.

"Chan practitioners present and past run neck and neck." Everywhere they go they ask questions about is and is not, about Buddhas and patriarchs, about transcendence and accommodation. Though they act like this, if they haven't arrived at this realm, they can't do without this questioning.

"When clear mirrors are set up, the range of images differs. " With just this one line you can distinguish clearly. An ancient said, "The myriad forms are all impressions of a single truth. " It's also said, "All forms are complete within this. " The great teacher Shenxiu said, "The body is the tree of enlightenment; the mind like a clear mirror. Constantly take care to wipe it clean; don't let it become dusty." The fifth patriarch said of this that Shenxiu was still outside the gate. When Xuedou talks this way, is he inside or outside the gate?

Each of you has an ancient mirror. All the myriad forms— long, short, square, round—each and every one appears in it. If you go to the longness or shortness to understand, in the end you'll never be able to find it. This is why Xuedou said, "When clear mirrors are set up, the range of images differs. " Instead you must "all face south and see the northern dipper." When you're facing south, why are you nevertheless to look at the 158

29. It Goes Along With It

northern dipper? You'll see where Nirvana and Nanquan met only if you can understand this way. These two lines refer to Nirvana's confrontation. He said, "I am not a great teacher; how would I know whether it has been spoken or not? "

At this point Xuedou's verse has come down into stagnant water. Fearing people would misunderstand, he turned around and picked it up himself, saying, "The dipper handle is hanging down right now before your eyes: / Where else will you go to look for it? / As soon as you pick up the nose you lose the mouth." Xuedou has picked up the nose and lost the mouth.

29. It Goes Along With It

Introduction

When fish swim through the water is disturbed; when birds fly by feathers fall. Clearly discriminating host and guest, penetratingly distinguishing initiate and outsider, one is like a clear mirror, like a bright pearl. When a native comes a native is reflected; when a foreigner comes a foreigner is reflected. The sound is obvious; the form is evident. But why is it so?

Story

A monk asked Dasui, "The conflagration at the end of an eon sweeps through and the universe is totally destroyed; is This One destroyed or not?" (What thing is "This One"? No one on earth can get hold of this phrase. He scratches in advance, anticipating the itch.) Dasui said, "It is destroyed." (An iron hammer head with no hole is thrown down in front of him. He's lost his nostrils. Before he speaks he's already thoroughly exposed.) The monk said, "If so, then this goes along with it." (Immeasurably great people are whirled around in the stream of words. After all he misunderstands.) Dasui said, "It goes along with it." (The first arrow was still light; the second arrow was deep. Just this is what so many people cannot find. When the water rises the boats ride high, with 159

The Blue Cliff Record

a lot of clay the Buddha image is big. If you say it goes along with it, where is it? If you say it doesn't go along with it, then what? I hit.) Commentary

Master Dasui studied with more than sixty teachers. Once he was keeper of the fire in Guishan's community. One day Guishan asked him, "You have been here several years, yet you still don't know how to pose a question, so I can see what's what with you." Dasui said, "What would you have me ask?" Guishan said, "Since you don't understand, ask what the Buddha is." Dasui covered Guishan's mouth with his hand. Guishan said, "Later you will not even find anyone to sweep the ground."

After his enlightenment, Dasui spent years making tea and waiting on travelers at a roadside stand. Only later did he become a public teacher.

A monk asked him, "The conflagration at the end of an eon sweeps through and the universe is totally destroyed. Is This One destroyed or not?" This monk just came up with a question based on an idea in the scriptures. Scriptures say there are eons of formation, subsistence, destruction, and emptiness; when the age of cataclysm occurs, the destruction reaches to the third meditation heaven. Basically the monk did not know the point of this statement. Tell me, what is "This One"? People often make intellectual interpretations and say it is the fundamental nature of beings. Dasui said it is destroyed. The monk said, "If so, this goes along with it." Dasui said, "It goes along with it." As for "This One," so many people make intellectual interpretations and are unable to find it. If you say that it goes along with it, where is it? If you say it doesn't go along with it, then what? Haven't you heard it said that to attain intimacy you should ask with a question? Later a monk asked Xiushan, "When the universe is destroyed in the eonic fire, is This One destroyed?" Xiushan said, "No." The monk said, "Why isn't it destroyed?" Xiushan said, "Because it's the same as the universe." Both "it's destroyed" and "it's not destroyed" utterly stump people.

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29. It Goes Along With It

Since the monk didn't understand what Dasui said, he had this matter on his mind. He took this question to Touzi, who asked him where he came from. The monk recounted his conversation with Dasui; Touzi burned incense, bowed, and said, "Dasui is a Buddha—hurry back to him! " The monk returned, but Dasui had already passed on. What an embarrassment for this monk! Later a monk at court said of this, "Clearly there is no other truth—who says the southerner Huineng was approved? The one phrase 'it goes along with it' makes a monk run over a thousand mountains. A cold cricket cries in the piled leaves; by night a ghost bows to the lamp before a crypt. The humming stops outside the lonely window; he wanders back and forth, unable to overcome his regret." Later Xuedou used these lines in making his verse. Right now, you should not think it is destroyed, and you should not think it is not destroyed. In the end, how will you understand? Look quickly!

Verse

In the light of the eonic fire he poses his question— (What is he saying? He's already gone wrong.) The monk still lingers within the double barrier. (If you squash this man how can he be saved? A hundred layers, a thousand levels.)

How touching—for a single phrase "going along with that, "

(All the monks in the world make this sort of judgment. It's not even worth it for a thousand, ten thousand sayings. What's hard about stopping him in his tracks?)

Busily he traveled out and back alone, ten thousand miles.

(His active consciousness is very chaotic. He stumbled by without knowing it. He's just wearing out his sandals.)

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