T2003 The Blue Cliff Record

30. Big Radishes

169c The Blue Cliff Record

Commentary

Xuedou takes charge of the situation and comes out with his verse; in his words there's a place where he manifests his being. "In the light of the eonic fire he poses his question—/ The monk still lingers within the double barrier." From the first the monk's question was concerned with whether it is destroyed or not destroyed—this is the double barrier. One who has attained has a place to manifest being whether told it is destroyed or not destroyed. "How touching—for a single phrase, 'going along with that,' / Busily he traveled out and back alone, ten thousand miles." This refers to the monk taking the question to Touzi, then returning again to Dasui— this can be called being busy for ten thousand miles. 30. Big Radishes

Story

A monk asked Zhaozhou, "I hear you've seen Nanquan in person; is that so?" (A thousand hearings are not as good as one seeing. A confrontation. Everyone has a pair of eyebrows.) Zhaozhou said, "Zhen province produces big radishes." (He holds up the sky and supports the earth. He cuts nails and shears through iron. The arrow flies past the next country. If you see jowls behind his head, don't travel with him.)

Commentary

This monk too is one who has studied for a long time; to be sure, there s an eye in his question. But he could not do anything to Zhaozhou, an adept, whose immediate reply was, "Zhen province produces big radishes." This can be called flavorless talk that chokes people. Old Zhaozhou is like a thief who steals in broad daylight. As soon as you speak, he plucks your eyes out.

If you are exceptionally spirited, in a flash, as soon as you hear it raised, you get right up and go. Otherwise, if ou linger in thought, holding back your potential, you won't avoid losing your life. 162

30. Big Radishes

In judging this story, the wild sage Cheng called it "asking about the east, answering about the west." He said that Zhaozhou didn't answer, didn't climb into the trap. If you understand this way, how will you get it?

Fushan Yuan said, "This is an expression of a glimpse from the side." This is in Fushan's workMrce Orbits. If you understand this way, you haven't seen it even in dreams; moreover, you're dragging Zhaozhou down.

Some say, "Zhen province has always produced big radishes, as everyone knows; Zhaozhou saw Nanquan, and everyone knows this too. That's why, when the monk still asked whether Zhaozhou had seen Nanquan, Zhaozhou said, 'Zhenzhou produces big radishes.'" But this has nothing to do with it.

If you don't understand in any of these ways, after all how will you understand? Zhaozhou has his own road through the skies. A monk asked Jiufeng, "I hear you saw Yanshou in person; is this true?" Jiufeng said, "Is the wheat in front of the mountain ripe yet?" This matches what Zhaozhou said to the monk; both are like holeless iron hammerheads.

Zhaozhou is a free man. If you question him carelessly, he snatches your eyes out. If you know what is, you'll chew it carefully and swallow it. If you don't know what is, you'll be like swallowing a date whole.

Verse

Zhen province produces big radishes—

(Everyone knows. Just don't say so. Each time it's brought up it's new.)

All the Chan practitioners in the world seize upon this as a principle;

(Nevertheless, it isn't so. Who has a use for these idle words, this long-winded speech?)

They only know it as extending from past to present; (Half open, half closed. They're very numerous. In ancient times it wasn't so; now it isn't so either.) 163

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How can they discern that the swan is white and the crow is black?

(The whole capacity comes through. What's long is long of itself, what's short is short of itself; those who can recognize this are rare. Still, it's not necessary to discern.)

Thief! Thief!

(Tch! It's none other; Xuedou himself is wearing fetters, giving evidence of his crime.)

He has taken Chan practitioners by the nose. (He's taken them in tow and snapped them around.) Commentary

"Zhen province produces big radishes. " If you seize upon this as the ultimate principle, you've already gone wrong. When the ancients joined hands and ascended high mountains, they couldn't avoid the laughter of onlookers. People all know that this answer of Zhaozhou's is an expression of the ultimate principle, though in the end they don't know where the ultimate principle is. That's why Xuedou says, "All the Chan practitioners in the world seize upon this as a principle; / They only know it as extending from past to present. / How can they discern that the swan is white and the crow is black?" Though they know that people past and present have answered this way, when have they ever been able to distinguish the expert from the naive? Xuedou says to understand really you must discern the swan's whiteness and the crow's blackness in a flash.

At this point the verse is finished, but Xuedou brings out his own opinion and goes to the place leaping with life to tell you more: "Thief! Thief! / He has taken Chan practitioners by the nose." All the Buddhas of past, present, and future are thieves too; the successive generations of patriarchs are thieves too. They were able to snatch people's eyes. As for the skill not to blunder, I only approve Zhaozhou. But tell me, how does he make a good thief? "Zhen province produces big radishes. "

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31. Magu Carrying

His Ringed Staff

Introduction

Move and a shadow appears; notice and ice forms. Yet if ou don' move and don' notice, you will not avoid entering a wild fox den. If you can penetrate thoroughly, trust completely, without any blinding obstruction, you'l be like a dragon finding water, like a tiger taking o he ountains. Let o, and ven ubble adiates ight; hold still, and even real gold loses its color. The ancients'stories could not but be roundabout, but tell me, what were they discussing? Story

Magu, carrying his ringed staff, went to Changqing. He circled the meditation seat thrice, shook his staff once, and stood there. (He ursts orth n he same fashion as ongjia at aoqi; he startles the heavens and shakes the earth.) Changqing said, "Correct. Correct." (He's washing dirt in mud. He fools everyone. What talk is this? A donkey-tethering stake.) Xuedou added a word, saying, "Wrong." (It won' do to let him go. There's still a move to go.) Magu also ent o anquan, circled the seat thrice, shook is staff, and stood there. (As before he's washing dirt in mud; again he carries on. But though the frog leaps it can' get out of the basket.) Nanquan said, "Incorrect. Incorrect." (Why ot accept it? He kills the man without blinking an eye. What talk is this?) Xuedou added a word, saying "Wrong." (It won't do to let the error go.) Magu then said, "Changqing said correct; why do you say incorrect?" (Where is the master? This guy has been grasping people's words all along; he's broken down considerably.) Nanquan said, "Changqing is correct; it's you that are incorrect." (Good! When one kills, one must see blood; when one helps, one should do one's utmost. How any eople has he deceived?) "This s hat s urned about by he power of he wind; in the end it breaks down." (After all Magu is trapped by Nanquan. What about yourself?) 165

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Commentary

When the ancients traveled to visit Chan communities everywhere, they only had this matter on their minds; they wanted to discern whether the teacher had eyes or not. The people of old would stay if there was mutual agreement in a single word, and would leave otherwise.

See how Magu went to Changqing, circled the seat thrice, shook his staff, and stood there. Changqing said, "Correct. Correct." To use the sword that kills, the sword that gives life, one must be a true adept.

Xuedou says, "Wrong." This falls on both sides, but if you go to either side to understand, you will not see Xuedou's meaning. Magu stood there, but why? Why does Xuedou say "Wrong"? Where is he wrong? Changqing said correct; where is he correct? Xuedou seems to be sitting there reading the judgment. Magu, carrying this word "correct, " then went to see Nanquan. As before he circled the seat thrice, shook his staff, and stood there. Nanquan said, "Incorrect. Incorrect." To use the sword that kills, the sword that gives life, one must be a true adept. Xuedou says "Wrong." Changqing said correct, Nanquan said incorrect; are these the same or different? The first says correct—why is he wrong? The second says incorrect—why is he, too, wrong? If you attain understanding at Changqing's saying, you will not even be able to save yourself; if you attain understanding at Nanquan's saying, you can be the teacher of Buddhas and patriarchs. Even so, Chan practitioners must accept it for themselves before they will understand, not just take other people's verbal explanations. Since Magu's question was the same, why did one say correct and one say incorrect? If one is a thoroughly competent adept, who has attained great liberation, one must have a life apart. One who has not forgotten mind and objects will certainly be stuck over these two sides. If you want to understand clearly past and present, and silence everyone in the world, first you must clearly apprehend these two "wrongs." Xuedou's verse later only deals with these two wrongs. This is so because he wants to bring up the 166

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livingness. If you have blood under your skin, you will naturally not go to the words and phrases to create interpretations; you will not go to a donkey-tethering stake to make up theories. Some people say that Xuedou utters these two "wrongs" on behalf of Magu, but what connection is there? They don't know that the ancient's added comments lock off the essential gate; this side is correct, and that side is correct too, but ultimately they do not remain on either of the two sides. The librarian Qing said, "Holding his staff, circling the seat, 'correct' and 'incorrect' are both wrong. The reality of it does not lie herein."

Have you not read how Yongjia came to Caoqi and saw the sixth patriarch? He circled the seat thrice, shook his staff, and stood there. The patriarch said, "A monk is to have three thousand modes of dignity and eighty thousand refinements of conduct; where have you come from, that you bear such conceit?" Why did the patriarch say he bore conceit? This one did not say correct or incorrect; both correct and incorrect are donkey-tethering stakes. Only Xuedou, pronouncing two "wrongs," has thus attained something. Magu said, "Changqing said correct; why do you say incorrect?" Nanquan didn't spare any effort; he indulged considerably and said, "Changqing is correct; it's you who are incorrect." One might say Nanquan released a falcon on seeing a rabbit. Librarian Qing said, "Nanquan was excessively doting; whereas he might have let the matter rest with 'incorrect,' still he went on to bring out the other's fault for him, saying, 'This is what is turned about by the power of the wind; eventually it breaks down.'" The Sutra of Complete Enlightenment says, "This body of mine is a combination of four main elements. The matter of hair, nails, teeth, skin, flesh, sinews, bone, marrow, and brains all returns to earth. Saliva, tears, pus, and blood all return to water. Warm breath returns to fire, and movement returns to wind. When these four elements separate, where could this illusory body be?" When Magu circled the seat holding his staff, already this was what is turned about by the power of wind and eventually breaks down. Then tell me, ultimately where does the matter of discovering the ivoc

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source of mind lie? When you get here, you must be made of cast iron in order to realize it.

The scholar Zhang Zhuo called on Chan Master Xitang and asked, "Do the mountains, rivers, and earth exist or not? Do the Buddhas of the three times exist or not?" Xitang said "They exist." Zhang said, "Wrong." Xitang said, "Who have you seen?" Zhang said, "I have seen Master Jingshan; whatever I asked about, he said it does not exist." Xitang said, "What family do you have?" Zhang said, "A wife and two children. " Xitang said, "What family does Jingshan have?" Zhang said, "He is a monk; he has none." Xitang said, "When you are like Jingshan, then I'll tell you everything doesn't exist." Zhang Zhuo just bowed his head. A competent Chan teacher always wants to melt sticking points, remove bonds, and eliminate fixations for people; one should not just hold to one side but be comprehensive.

See how Yangshan went to Zhongyi to thank him for ordination. When Zongyi saw him coming, he beat his hand on his chair and said, "Wa wa." Yangshan then stood to the east, then stood to the west, then stood in the middle. After that, once he had finished giving thanks, he retreated and stood there. Zhongyi said, "Where did you get this concentration? " Yangshan said, "I took it off the seal of Caoqi." Zhongyi said, "Who did Caoqi receive with this concentration?" Yangshan said, "Yongjia." Then Yangshan asked Zhongyi, "Where did you get this concentration?" Zhongyi said, "At Mazu's place." Isn't such conversation by people who understand the whole from the part, who see the root and follow the branches? Longya said, "Those who penetrate the study must pass beyond Buddhas and patriarchs. Dongshan said, 'If you see the verbal teachings of Buddhas and patriarchs as mortal enemies, only then will you have the qualifications for penetrating study.' If you can't pass beyond them, you will be deceived by the Buddhas and patriarchs." At that point a monk asked, "Do the Buddhas and patriarchs intend to deceive people?" Longya said, "Do rivers and lakes intend to obstruct people? Rivers and lakes do not intend to obstruct people, it's just that people now can't cross them, so the 168

31. Magu Carrying His Ringed Staff

rivers and lakes become barriers. Though the Buddhas and patriarchs do not intend to deceive people, it's just that people now cannot pass beyond them, so Buddhas and patriarchs after all deceive people, and you cannot say they don't. If one can pass beyond the Buddhas and patriarchs, one surpasses them. Still one must completely realize the intent of the Buddhas and patriarchs; only then can one be equal to the transcendent people of old. If you have not been able to pass through, if you study the Buddhas and patriarchs, you'll never have any hope of attainment." The monk also asked, "How can I avoid being deceived by the Buddhas and patriarchs?" Longya said, "You must be enlightened yourself." When you get here, you must be like this. Why? When you help people, you should do your utmost for them; when you kill people, you must see their blood. Xuedou is such a man, so he dares to act freely.

Verse

This "wrong" and that "wrong" —

(Be careful not to say too much. This is acting according to the imperative. "In heaven and on earth, I am the sole honored one. ")

It is important not to take them away.

(A pair of holeless hammerheads; even the Great Compassionate One with a thousand hands cannot lift them. If you take them away, you'll get a thrashing.) Then the waves are calm in the four seas; (No one in the world dares to move. East, west, south, north, all have the same family style. Recently there has been much rain.)

The hundred rivers return to the ocean tide. (Clean and naked, peace and tranquillity in one's own house is realized; the sea being at rest, the rivers are clear.)

The standard of the ancient rod is lofty, with twelve gates;

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(How does it compare to this one? There is no eye on the staff. Avoid making a living on the staff.)

In each gate is a road, empty and desolate.

(There's not a single thing. It belies your everyday life. If you look, you'll go blind.)

Not desolate—

(After all. Luckily there's a place to turn around. Already blind—so I strike!)

The adept should seek medicine without disease. (Once having died you won't come back to life again. Why are you fast asleep all day long? Why search through the heavens and grope over the earth?)

Commentary

This verse resembles the case of Deshan seeing Guishan: first Xuedou adds two turning words, piercing it through on one string; then he produces his verse. "This 'wrong' and that 'wrong'— / It is important not to take them away." Xuedou means that the "wrong" here and the "wrong" there should not be taken away; you're mistaken if you take them away. It is necessary to add this double "wrong" like this, and thus at once you find "The waves are calm in the four seas; / The hundred rivers return to the ocean tide. " How pure the wind, how bright the moon! If you gain understanding at these two "wrongs," you will no longer have the slightest concern. Mountains are mountains, rivers are rivers, what is long is itself long, what is short is itself short; one breeze in five days, one rainfall in ten days. That is why he said, "The waves are calm in the four seas; / The hundred rivers return to the ocean tide." The latter part eulogizes Magu carrying his staff: "The standard of the ancient rod is lofty, with twelve gates." The people of old used a whip for a rod; Chan monks use the staff as a rod. The "ancient rod" is the staff; the pure wind is higher than the twelve vermilion gates of the jewel lake of an ancient goddess. If you can understand this twofold "wrong, " then your staff will emit light; even the ancient rod can't be put to use. An ancient said, "If you 170

32. Elder Ding Stands Motionless

know the staff, your life's study is finished." It is also said, "This is not displaying form and vainly holding to things; the Buddha's precious staff has personally left its traces." This is in the same category. When you get here, through all upsets and downfalls, throughout all times, you attain great freedom.

"In each gate there is a road, empty and desolate." Though there is a road, it is just that it's empty. At this point Xuedou feels that he has indulged, so he goes on to strike a smashing blow for you; even so, still there is a place that is not empty. Even if you are an adept, when you have no illness, still you must seek a bit of medicine to take.

32. Elder Ding

Stands Motionless

Introduction

The ten directions cut off, a thousand eyes abruptly open; when one saying cuts off all streams, myriad impulses cease. Are there any who will die together and be born together? The issue is at hand, but if you cannot clear it up, please look at the ancients' complications. Story

Elder Ding asked Linji, "What is the meaning of Buddhism?" (So many people are at a loss when they get here. There is still this. Why is he so feebleminded?) Linji got off his seat, grabbed Ding, slapped him, then pushed him away. (Today he caught him. He's very kind. No one in the world can leap clear.) Ding stood there motionless. (He's already fallen into the ghost cave. He's already stumbled past. He can't avoid losing his nostrils.) A monk standing by said, "Elder Ding, why don't you bow?" (On neutral ground there is one who can see through it all; Ding gets his power. When someone dies in the eastern house, someone in the western house helps in the mourning.) Just as Ding bowed, (He uses diligence to i7ic

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make up for incompetence.) he suddenly was greatly enlightened. (Like finding a lamp in the dark, like a pauper finding a jewel. He adds error to error. Tell me, what did he see, that he bowed?) Commentary

See how he was; directly leaving, directly entering, directly going, directly coming—this is indeed the true school of Linji, to have such dynamic function. If you can go all the way through, then you can overturn the sky and make it into earth, attaining the use of the endowment yourself.

Elder Ding was such a man; slapped by Linji, as he bowed and rose he immediately understood the ultimate. He was a northerner, very simple and direct. After he attained this, he did not teach in public. Subsequently he used the ability of Linji completely, his sharpness unavoidably coming through. One day on the road he met Yantou, Xuefeng, and Qinshan. Yantou asked where he came from; Ding said Linji. Yantou asked if Linji was well, and Ding replied he had passed on. Yantou said they were going to see Linji, and it was their ill fortune to find he had already died; then he asked Ding about Linji's teaching. Ding recounted this story. Linji said, "In the lump of naked flesh there is a true person of no station, always going in and out through the gates of your senses; those who have not witnessed proof, look!" Then a monk came forth and asked, "What is the true person of no station?" Linji grabbed him and said, "Speak!" The monk hesitated, so Linji pushed him away and said, "A true person of no station—what a piece of crap!" Then Linji went to his room.

Hearing this, Yantou was awed. Qinshan said, "Why did he not say, 'Not a true person of no station'?" Ding grabbed him and said, "How far apart are a true person of no station and not a true person of no station? Speak quickly! " Qinshan did not speak; his face turned pale. Yantou and Xuefeng bowed and apologized to Ding for him. Ding said, "If not for you two, I would have choked this bedwetting sprite to death. "

Also, once as Ding was resting on a bridge, he met three professor monks. One asked, "What is the meaning of the saying, 172

32. Elder Ding Stands Motionless

'Where the river of Chan is deep, you must plumb the very bottom'?" Ding grabbed him and was about to throw him off the bridge, when the other two professors frantically tried to rescue him and apologize. Ding said, "If not for you two, I'd have let him plumb the very bottom." Observe such methods of his. These are all the dynamic function of Linji. Also look at Xuedou's verse. Verse

Huangbo's entire ability continues in his footsteps; (The Yellow River is muddy from the very source. The son inherits the father's work.)

Brought forth, why should it remain at ease? (Where is it? What can be done about the fact that there is such a person? Can someone without feet or hands attain that?)

The great spirit lifted its hand without much ado (It scares people to death. Don't brag so much. Striking once with a whisk, I won't test any further.) And split apart Flower Mountain's ten million layers. (The whole world appears at once. Fallen.) Commentary

"Huangbo's entire ability continues in his footsteps; brought forth, why should it remain at ease?" Only Linji alone continued in the footsteps of Huangbo's great ability and great function. Once it is brought forth, it does not admit of any attempt to discuss it; if you dally, you fall right into the realm of ignorance. The Surangama Sutra says, "Just as when I put my finger on it, the ocean seal emits light; if you arouse your minds even momentarily, anxiety over the material world will come up first." "The great spirit lifted its hand without much ado / And split apart Flower Mountain's ten million layers." The great spirit of the Yellow River had great powers; with its hand it broke open Flower Mountain and let the water run through. Elder Ding's feeling of doubt was like a massive mountain; struck once by Linji, at once he found it had shattered and dissolved. 173

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33. Zifu’s Circle

33. Zifu' Circle

Introduction

He does not discriminate east from west, nor south from north, morning to evening, evening to morning; but can you say he is asleep? Sometimes his eyes are like comets, but can you say he is awake? Sometimes e calls south north; but s he mindful or indless? Is he enlightened or not? If you can pass through here, for the first time you will know the ultimate, and then you will know how the ancients were so or not so. Tell me, what time is this? Story

Chen Cao went to see Zifu. When Zifu saw him coming, he immediately drew a circle. (This is a spirit recognizing a spirit, a thief recognizing a thief. If e were not elaxed and at ease, how could he discern this fellow? But do you see the adamantine trap?) Chen said, "My coming here like this has already missed the point; how much more so to go on and draw a circle." (Today he has encountered a man fast asleep. This old thief!) Zifu thereupon closed the door. (A hief oes ot reak nto a oor an's ouse. He as already entered the other's cage.) uedou said, "Chen Cao has ust one eye." (Xuedou has an eye on his forehead. But what does he mean? He should give him another circle. Clearly. Chen Cao has a dragon' head but a snake's tail; he should have given Zifu such a reply that he would have had no gate to advance through and no road to etreat pon. But hat urther ressure could he ring to bear?) Commentary

Ministry president Chen Cao was a contemporary of ei Xiu and Li Ao. Whenever he saw a monk come, he would irst invite him to a meal and would give him three hundred cash, wishing thereby to test he monk. One day unmen came; seeing im, Chen ao mmediately asked, "I do not ask about what is in Confucian books, and the Buddhist canon has its own professors; what is the purpose of 174

33. Zifu's Circle

the Chan monk's journey?" Yunmen said, "How many people have you asked?" Chen said, "I'm asking you right now." Yunmen said, "Leaving aside 'right now' for the moment, what is the meaning of the Canon?" Chen said, "Yellow scrolls on red rollers." Yunmen said, "These are writings; what is the meaning of the teachings?" Chen said, "When one wishes to speak of it, words flee; when one tries to think of it, thought vanishes." Yunmen said, "'When one wishes to speak of it, words flee' is to contrast it with that which can be verbalized; 'when one tries to think of it, thought vanishes' is to contrast it to false conceptualization. What is the meaning of the teachings?" Chen was speechless. Yunmen said, "I hear you've read the Lotus Sutra; is this true?" Chen said it was. Yunmen said, "The sutra says all livelihood and productive labor is not contrary to reality; now tell me, in the heaven beyond thought and thoughtlessness right now how many fall back from that state?" Chen was again speechless. Yunmen said, "Don't be so careless. A real monk abandons scriptures and treatises to enter a Chan community, and can do nothing even after ten or twenty years; so how could you, ministry president, be able to understand?" Chen bowed and apologized.

Also one day when Chen was up in a tower with a group of officials, they saw several monks coming. One official said, "Those are all Chan monks." Chen said, "No, they're not." The official said, "How do you know?" Chen said, "When they approach, I'll test them for you." When the monks reached the foot of the tower, Chen suddenly called out to them. The monks raised their heads. Chen said to the officials, "Didn't I tell you?" There was only one, Yunmen, whom Chen Cao couldn't expose.

Chen had seen Chan Master Muzhou. One day he went to see Zifu, who drew a circle on seeing him approach. Zifu was an adept in the Gui-Yang line and always liked to use objects to deal with people. When he saw Chen coming, he drew a circle, but Chen was an adept and didn't submit to deceit; he knew himself how to make a test—he said, "My coming here like this has already missed the point; how is it worth going on to draw a circle?" Zifu closed the 175

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door. This kind of story is called discerning the target without words, concealing ability within a phrase. Xuedou says, "Chen Cao has just one eye." Xuedou may be said to have the eye on the forehead. But what does he mean? Zifu should have produced another circle; but if he always acted like this, how could a Chan practitioner benefit others? I ask you, if you were Chen Cao at that moment, what could you have said to avoid Xuedou's saying he has just one eye? Thus Xuedou kicks over everything and versifies: Verse

Round and round the jewel turns, ringing like jade— (He tries to stir the Yellow River with a three foot pole. Only Bodhidharma could do it. Made of cast iron.) Horses carry it; asses bear it; load it on an iron ship; (Why do you need so many for? What limit is there? I give it to you.)

Share it with an unconcerned traveler of sea and mountain.

(There is someone who has no need of it. If one is a real unconcerned traveler, one has no use for it. But you must be a traveler without concern before you will get it.)

When fishing for a tortoise, he lets down a cage-trap. (Coming this way, going this way; none can escape. If it is a frog, what is the use of it? What's to be done about prawns, mussels, snails, and oysters? It is necessary to hook a tortoise.)

No Chan practitioner in the world can jump out. (You too are inside it. All are buried in the same pit. Can you manage to jump out yourself?)

Commentary

"Round and round the jewel turns, ringing like jade— / Horses carry it; asses bear it; load it on an iron ship." The beginning of Xuedou's poem just eulogizes the circle. If you can merge with it, 176

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you'll be like a tiger with horns. This bit requires you to break through your limitations, to end mental machinations; discard gain and loss, right and wrong, all at once, do not make your understanding in terms of principle anymore, and do not understand it as a mysterious wonder.

Ultimately, how to understand? This must be carried by horses, borne by asses, loaded on an iron ship. You will only get it if you see here. Anyplace else it cannot be imparted; it must be shared with an unconcerned traveler of sea and mountain. If you have anything stuck in your craw, you cannot take it up properly. Here you must not be affected by things or nothing, by unpleasant feelings or pleasing situations, or by Buddhas or patriarchs; only then can you take it up properly. If there is any Chan to seek, any measure of profane or holy feelings, you will surely not be able to fully attain mastery.

But once you have attained mastery, how will you understand his saying, "When fishing for a tortoise, he lowers a cage-trap"? In fishing for tortoises, only a cage will do. That is why Fengxue said, "Used to fishing for whales, I scour the ocean but am disappointed by a frog crawling in the mud." He also said, "O great tortoise, do not carry away the three mountains! I want to walk on the summit of the isle of immortals." Xuedou also said, "No Chan practitioners in the world can leap out." If one is a great tortoise, one will not entertain the view of a Chan practitioner; if one is a Chan practitioner, one will not entertain the view of a great tortoise.

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173a 34. Where Do You Come From?

Story

Yangshan asked a monk, "Where have you ust come from?" (Everyone in the world is the same. Still it is necessary to ask. This is using the wind to fan the fire. He will inevitably construe it in the ordinary ay.) he onk aid, "Mt. Lu. (A truthful erson s hard to find.) Yangshan said, "Did you visit Five Elders Peak?" (He naturally swings his arms as he walks. How could he have ever passed it by?) The monk said, "I didn' get there." (Take a step. Honest speech is better than a red face. He seems to be at a loss.) Yangshan said, "You ever isited the mountain at ll." (Too much ado! He should be careful not to say too much. What is the old guy's hurry?) unmen said, "These words were all because of ompassion; thus they had a conversation in the weeds. (The sword that kills, the sword that gives life. Two, three. If you want to know the mountain road, you must be one who travels on it.) Commentary

The point of testing people is to know them intimately as soon as they peak. An ncient aid, "Immeasurably reat eople re urned about in the stream of peech." If ou are one who has the eye on the forehead, as soon as it is being brought up you know the point. See their question and answer; each is distinctly clear. Why did Yunmen say these words were all for compassion, so they had a conversation in the weeds? When the ancients got here, they were like a clear mirror, reflecting whatever comes just as it is; nothing could get past their scrutiny. How was it that there was a conversation in the weeds because of compassion? This is indeed strict; getting to this realm, only such a person could hold up. This monk had come from Mt. Lu; why did Yangshan say he had never visited the mountain?

One day uishan sked angshan, "When here re onks oming from various places, what do you use to test them?" Yangshan 178

34. Where Do You Come From?

said he had a way, and Guishan asked him to show it. Yangshan said, "When I see a monk coming, I hold up my whisk and say, 'Do they have this in other places?' If he has something to say, I just say to him, 'Leaving this aside for a moment, what about that?"' Guishan said, "This is the tooth and nail of advanced people." Mazu asked Baizhang, "Where do you come from?" Baizhang said, "From down the mountain." Mazu said, "Did you meet anyone on the road?" Baizhang said, "No." Mazu said, "Why didn't you meet anyone?" Baizhang said, "Had I met anyone, I would tell you." Mazu said, "How could this have been happening?" Baizhang said, "My fault." Mazu said, "No, my fault." Yangshan's questioning the monk was just like these examples. When he said, "Did you get to Five Elders Peak?" if that monk had been a real man, he would simply have said, "Disaster. Instead he said, "I didn't get there." Since the monk was not an adept, why did Yangshan not act according to the rule, so as to avoid the many complications that subsequently appeared? Instead he said, "You never visited the mountain." That is why Yunmen said, "These words were all because of compassion, thus they had a conversation in the weeds." Were it talk outside the weeds, it would not be like this.

Verse

Leaving the weeds, entering the weeds;

(Above and below, vast expanse. Half open, half closed. He is so and I am so too.)

Who knows how to seek them out?

(One with the eye on the forehead. You do not know how?) White clouds, layer upon layer;

(A thousand levels, a hundred layers. He puts another head on top of his head.)

Red sun, clear and bright.

(It's broken through. Blind! As soon as you lift your eyes you miss it.)

Looking to the left, there are no flaws;

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(Blind! As before, there's nothing the matter. Why are you displaying so much cleverness?)

Looking to the right, already old.

(One moment is ten thousand years. Gone past.) Have you not seen the man of Cold Mountain?

(A leper drags his companion along.)

He traveled so swiftly;

(Still he's not fast.)

Ten years he couldn't return

(Where is he right now? It's obvious.)

And forgot the road by which he came.

(He has attained freedom. Xuedou passes up the initiative, so I'll strike. Better not act so lost.) Commentary

"Leaving the weeds, entering the weeds; / Who knows how to seek them out?" Xuedou after all knows where they are; when he gets there, he upholds with one hand and pushed down with the other. "White clouds, layer upon layer; / Red sun, clear and bright. " This 173b is much like "Grasses in profusion, mist overhanging." At this point there is nothing at all profane or holy. The whole world has never concealed It; each particular cannot cover It. This is called the realm of no mind; when cold it doesn't feel cold, and when hot it doesn't feel hot—the whole thing is one great door of liberation. "Looking to the left, there are no flaws; / Looking to the right, already old."

Master Lazy Can dwelt in seclusion in a stone grotto on Mt. Heng. Emperor Suzong heard of him and sent an emissary to summon him. The emissary went to his grotto and made the announcement, "The emperor has summoned you; rise and give thanks for his favor." Just then Can poked into his ox-dung fire, took out a yam and ate it; his nose ran, dripping from his chin. He did not answer. The emissary laughed and said, "I suggest you wipe off that snot." Can said, "What leisure do I have to wipe snot for a worldly man?" After all he never went to the capital. The emissary returned and 180

34. Where Do You Come From?

reported this; Suzong praised him highly. Someone so pure and calm, so clear and direct as this, is not at the disposal of others; he just holds still, as though made of cast iron. It is just like the case of Shandao, who after being laicized never again became a monk; people called him "the stone grotto worker." When he treaded the pestle, he forgot the movement of his feet. A monk asked Linji, "What is the meaning of the stone grotto worker's forgetting the movement of his feet?" Linji said, "Sunken in a deep pit." Fayan's verse on Perfect Nature reads:

When reason is exhausted, feelings and thoughts are forgotten;

How could there be any adequate comparison?

Wherever I go there's the frosty night's moon; It falls as it may into the valley ahead.

The fruits ripe, they are heavy with monkeys; The mountains go on so long, it seems I've lost my way. As I look up, there is some light remaining—

Actually this is west of my dwelling place.

Xuedou said, "Have you not seen the man of Cold Mountain? / He traveled so swiftly; / For ten years he couldn't return / And forgot the road by which he came." In one of the Cold Mountain Man s poems it says, "If you want a place to rest your body, / You can preserve it long on Cold Mountain. The gentle wind blows in the dense pines; / Heard from nearby the sound is even better. Underneath is a man with half-grey hair / Furiously reading Taoist books. For ten years he couldn't return / And forgot the road by which he came." Yongjia also said, "Mind is the sense, phenomena the objects; both are like flaws in a mirror. When the defilement of the flaws is gone, only then does the light appear; when mind and phenomena are both forgotten, nature is identical to reality. When you get here, be like a simpleton, and you will see this story. If you do not reach that realm, you will just be running around in the words; what end will there ever be?

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35. The Dialogue of Manjusrl and Wuzhuo

173c 35. The Dialogue of

Manjusrl and Wuzhuo

Introduction

Determining dragons and snakes, distinguishing jewels and stones, separating the initiate and the naive, to settle all uncertainty; if ou haven' an eye on your forehead and a talisman at your side, time and again you will miss the point. Right now seeing and hearing are not obscured, sound and orm are purely eal. Tell me, is it black, is it white, is it crooked, is it straight? How will you discriminate?

Story

Manjusrl asked Wuzhuo, "Where have you come from?" (It is necessary to pose the question. There is still this news.) Wuzhuo said, "The south." (He emerges from his nest in the weeds. Why should he hoist it onto his eyebrows? There is nothing outside the great vastness; why is here nevertheless a south?) Manjusrl said, "How is Buddhism faring in the south?" (If he asked someone else, a disaster ould appen. It still ingers n is eeth and ips.) Wuzhuo said, "Monks of the last age have little regard for discipline." (A truthful person is hard to find.) Manjusrl said, "How large are the congregations?" (At that moment I would immediately give him a shout. With one nudge he pushes him over.) Wuzhuo said, "Some three hundred, some live hundred." (They are all wild fox spirits. After all he's let slip.) Wuzhuo asked Manjusrl, "How s Buddhism faring here?" (He asks back; he turns the spear around and comes back with it.) Manjusrl said, "Ordinary people and sages dwell together, dragons and snakes intermingle." (He's suffered quite a loss. In act he's frantic.) Wuzhuo said, "How large are the congregations?" (Give me back the words. Still he can't let go.) Manjusrl said, "In ront hree by hree, in ack hree by hree. (Crazy ords, insane talk. Tell me, how many are they? Even the Great Compassionate One with a thousand hands could not count them all.) 182

35. The Dialogue of Manjusri and Wuzhuo

Commentary

When Wuzhuo was visiting Mt. Wutai, he came to a wild, isolated place. There Manjusri produced a temple to take him in for the night. He asked where he came from, and Wuzhuo said the south. Manjusri asked him how Buddhism was faring there, and Wuzhuo said that the monks of the last age had little regard for discipline. Manjusri asked how large the congregations were, and Wuzhuo said three or five hundred. Wuzhuo asked Manjusri how Buddhism was faring there; Manjusri said, "Ordinary people and sages dwell together, dragons and snakes intermingle." Wuzhuo asked how large the congregations were; Manjusri said, "In front three by three, in back three by three." Then they had tea. Manjusri held up a crystal bowl and asked, "Do they also have this in the south?" Wuzhuo said no. Manjusri said, "What do they usually use to drink tea?" Wuzhuo was speechless. Finally he left, and Manjusri had a servant boy see him to the gate. When they got to the gate, Wuzhuo asked the boy, "Just now he said, 'In front three by three, in back three by three'—how many is this?" The boy said, "O Worthy!" Wuzhuo said, "Yes?" The boy said, "How many is this?" Wuzhuo also asked what temple this was. The boy pointed beyond the statue of the thunderbolt bearer; when Wuzhuo turned his head, the magical temple and the boy had vanished—it was just an empty valley. Later that place was called the Thunderbolt Cave. A monk asked Fengxue, "What is the master of Wutai?" He said, "One statement did not settle Wuzhuo's question; to this day he is still a monk who sleeps in the fields." If you want to penetrate the peaceful equanimity of actual truth, so that your feet tread on the real earth, get attainment at Wuzhuo's words; then naturally you may stay in a boiling cauldron or in the coals of a furnace without feeling hot and may stay on ice without feeling cold.

If you want to go through to use solitary sternness, like an adamantine diamond sword, get attainment at Manjusri's words; then naturally water cannot wet, wind cannot penetrate. 183

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174a Dizang asked a monk, "Where have you come from?" He said, "The south." Dizang said, "How is Buddhism there?" He said, "There is much discussion." Dizang said, "How can that compare with us here sowing fields and making rice balls to eat?" Tell me, is this the same as Manjusri's answer, or different? Some say Wuzhuo's answers were wrong, while in Manjusri's answers there is both snake and dragon, both ordinary and sage. What bearing does this have on it? Can you clearly discern three by three in front, three by three in back? The first arrow was still light; the second arrow went deep. Tell me, how many is this? If you can pass through here, then a thousand or ten thousand statements are only one statement. If at this one statement you can cut off and hold still, in the next moment you will reach this realm. Verse

The thousand peaks twist and turn, the color of indigo; (But do you see Manjusri?)

Who says Manjusri was conversing with him?

(Even if it were Samantabhadra, I wouldn't pay any attention. He's already stumbled past.)

It's laughable, "How many the people?" on Wutai; (What is he laughing at? It's already there before saying it.)

In front three by three, in back three by three. (Please observe it right where you are. There are thorns in the soft mud. The tea bowl falls to the ground; the saucer breaks in seven pieces.)

Commentary

"The thousand peaks twist and turn, blue as indigo; / Who says Manjusri was conversing with him?" Some say Xuedou is just reiterating it without versifying it. It is like when a monk asked Fayan, "What is a drop of water from the source of the Chan stream?" Fayan said, "A drop of water from the source of the Chan stream." And a monk asked Huijiao, "How does fundamental purity give 184

35. The Dialogue of Manjusri and Wuzhuo

rise to mountains, rivers, and earth?" Huijiao said, "How does fundamental purity give rise to mountains, rivers, and earth?" You cannot say either that these are just repetitions. Mingzhao also versified the meaning of this, with the ability to cover heaven and earth:

Extending throughout the world, the beautiful temple; The Manjusri filling the eyes is the one conversing. Unable to open the enlightened eye at his words, Wuzhuo turned and saw only the blue mountain crags. "Extending throughout the world, the beautiful temple" refers to the magical temple nestled in the weeds. This is what is called having ability to carry out both provisional and real together. The Manjusri filling the eyes is talking; if you don't know how to open the enlightened eye at his words, when you turn your head you'll only see the blue mountain crags. At such a time, could you call it the realm of Manjusri, Samantabhadra, or Avalokitesvara? In essence it is not this principle. Xuedou just changes Mingzhao's usage; instead he has a needle and thread—"Ten thousand peaks twist and turn, blue as indigo." He does not damage the point or hurt his hand. Within the phrase there is the provisional, there is the real; there is principle, there is phenomena. Who says Manjusri was conversing with him? They talked all night, but he didn't know it was Manjusri.

Later Wuzhuo stayed on Mt. Wutai and worked as a cook. Every time Manjusri appeared over the rice pot, Wuzhuo hit him with the ladle. Still, this is drawing the bow after the thief is gone. This time, as soon as he said, "How is Buddhism faring in the south?" he should have hit him on the spine; then he would have gotten somewhere.

"It's laughable, 'How many the people?' on Wutai." There is a sword in Xuedou's laughter. If you can understand what he's laughing about, you will see the saying, "In front three by three, in back three by three."

185

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36. Roaming in the Mountains

Story

One day Changsha went roaming in the mountains. On returning, when he got to the gate, (Today, one day. He has only fallen into the weeds; at first he was falling into the weeds, later he was still falling into the weeds.) the head monk asked, "Where have you been?" (He still wants to try the old guy. The arrow has flown past the next country.) Changsha said, "Roaming in the mountains." (Don't fall in the weeds. He's suffered quite a loss. A man in the weeds.) The monk asked, "Where did ou o?" (A challenge. Had he gone anywhere, he couldn't avoid falling into the weeds. They drag each other into a pit of fire.) Changsha said, "First I went pursuing the fragrant grasses; then I returned following the falling flowers." (He's let slip quite a bit. All along he's just been sitting in a forest of horns.) The monk said, "How very much like the sense of pringtime." (He comes following along, adding error to error; one hand holds up, one hand presses down.) Changsha said, "It is even cooler than the autumn dew dripping on the lotuses." (He adds mud to dirt. The first arrow was light; the second arrow went deep. What end will there ever be?) Xuedou added, "Thanks for your reply." (A bunch of people playing with a mud ball. The three have their crimes listed on the same indictment.) Commentary

Changsha as spiritual eir f anquan, a ontemporary f haozhou and Zihu. He was very acute: if anyone asked about scripture, he would explain scripture; if someone wanted a verse, he would produce a verse. If ou wanted to have a meeting of depts, he would have a meeting of adepts with you.

Yangshan was usually considered oremost in intellect. Once as he was enjoying the moon along with Changsha, he pointed at the moon and said, "Everyone has this; it's ust that they can' use it." Changsha said, "Quite true. So shall I have you use it?" Yangshan said, "Try to use it yourself." Changsha kicked him over; Yangshan 186

36. Roaming in the Mountains

got up and said, "Respected Uncle, you're like a tiger. " Hence people later called Changsha "The Tiger. "

One day as Changsha returned from a stroll in the mountains, the head monk, one of his disciples, asked, "Where have you been?" Changsha said, "Roaming in the mountains." The monk asked, "Where did you go?" Changsha said, "First I went following the fragrant grasses; then I returned pursuing the falling flowers." Only one who occupies the universe can be like this. The ancients, in their comings and goings, never failed to be mindful of this matter. See how the host and guest shift positions together; confronting the situation directly, neither defers to the other. Since he was roaming in the mountains, why did the monk ask where he went? Had he been one of today's Chan followers, he would have said, "I came to the inn on Mt. Jia." See how that ancient did not rationalize and had no fixed abode; so he said, "First I went following the fragrant grasses, then I returned pursuing the falling flowers." The monk then followed his idea and said, "How very much like the sense of springtime," Changsha said, "It is even cooler than the autumn dew dripping on the lotuses." Xuedou says, "Thanks for your reply," as the final word. This too falls on both sides but ultimately does not remain on either side. Once a scholar, Zhang Zhuo, having read the Sutra of the Thousand Names of the Buddha, asked, "Of the hundreds and thousands of Buddhas, I have only heard their names; what lands do they dwell in, and do they teach or not? " Changsha said, "Since Cui Hao wrote his poems in the Golden Crane Pavilion, have you ever written or not?" Zhang said no; Changsha said, "When you have some free time, you should write one."

The Tiger's usual way of helping people was like jewels spinning; he wanted people to understand immediately as they face it. Verse

The earth is clear of dust—

(Open up the doors and windows—who is under the eaves? None can miss this. The world is at peace.) 187

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Whose eyes do not open?

(One must radiate great light from the forehead before this is possible. Why scatter dirt and sand?) First he went following the fragrant grasses, (He's slipped quite a bit. It's not just one instance of falling into the weeds. Luckily it happens he already said this before.)

Then he returned pursuing the falling flowers. (Everywhere is completely real. Luckily he came back. Under his feet the mud is three feet deep.) A weary crane alights on an evergreen tree; (Accompanying him left and right, he adds a phrase. Still there are so many idle concerns?) A mad monkey cries on an ancient terrace. (After all it depends on personal application of effort. It is impossible either to add a phrase or to take one away.)

Changsha's boundless meaning—

(I strike. What does the final phrase say? Bury them all in one pit. He's fallen into a ghost cave.) Tch!

(A man in the weeds. This is drawing the bow after the thief is gone. Still, he can't be let go.) Commentary

Take this story along with number thirty-four above; see if they are the same or different. At this point, mental machinations must come to an end, and conscious knowledge forgotten, so that you have no leaking at all over the mountains, rivers, earth, plants, people, and animals. If you are not thus, the ancients called that still remaining in an aesthetic realm. Yunmen said, "Even if you realize there is no trouble at all in the world, this is still an expression of transition. When you do not see any forms, this is only half the issue. You must further realize that there is a time when the whole thing is brought up, the single 188

36. Roaming in the Mountains

opening upward; only then can you sit in peace." If you can pass through, then as before mountains are mountains, rivers are rivers; each abides in its own state, each occupies its own body. You will be as though blind. Zhaozhou wrote:

The cock crows in the early morning;

Sadly I see as I rise how worn out I am;

I haven't a kilt or a shirt,

Just the semblance of a robe.

My loincloth has no seat, my pants no opening— On my head are three or five pecks of grey ashes. Originally I intended to practice to save others; Who would have thought instead I'd become senile? If one can truly reach this realm, whose eyes would not open? Though you go through upsets and spills, all places are this realm, all places are this time. "The ten directions are without walls, the four quarters without gates." That is why he said, First I went following the fragrant grasses; then I returned pursuing the falling flowers."

Skillful indeed, Xuedou just adds a phrase to his left and a phrase to his right, just like a poem. "A weary crane alights on an evergreen tree; / A mad monkey cries on an ancient terrace. " When Xuedou has drawn it out this far, he realizes how he has indulged himself; suddenly he says, "Changsha's boundless meaning— / Tch!" This was like having a dream but suddenly awakening. Though Xuedou gave a shout, he still didn't completely finish the matter. If it were up to me, I'd do otherwise: Changsha's boundless meaning —dig out the ground and bury it deeper. 175a

189

37. There’s Nothing in the World

37. There' Nothing in the World

Introduction

It's futile to linger in thought over action like a lightning bolt; when thunder fills the sky, you will hardly have time to cover your ears. To unfurl the red flag of victory over your head, whirl twin swords behind your ears—if not for a discerning eye and a familiar and, how ould anyone succeed? Some people lower their heads and linger in thought, trying to figure it out with their intellect; they hardly ealize they are seeing ountless ghosts n ront of heir skulls. Now tell me, without falling into intellect, without being caught up in gain or loss, when suddenly there is such a demonstration to awaken you, how will you reply? Story

Panshan said, "There is nothing in the world; (Once the arrow has left he bowstring, it as o power o come back. The oon's rightness shines, revealing the night raveler. Bullseye. One who knows the law fears it. He ought to have been hit before he finished talking.) here can ind e ound?" (Best ot ool eople. It' ot orth bringing up again. Examine for yourself. Immediately striking, I would say, "What is this?")

Commentary

Panshan was a spiritual heir to Mazu. He himself ad one successor, Puhua. When Panshan was about to pass on, he said to his group, "Is there anyone who can depict my true likeness?" They all drew likenesses and presented them, but Panshan scolded every one. Puhua came forth and said, "I can depict it." Panshan said, "Why ot show e?" Puhua urned somersault nd eft. Panshan said, "Later on this guy will appear crazy to teach others." One day he said, "There is nothing in the world; where can mind be found? The elements are basically empty; how can a Buddha abide? The polar star does not move; it is quiet and still, with no tracks. Once it is presented face to face, there is nothing else." 190

37. There's Nothing in the World

Xuedou takes up two lines and eulogizes them; this is raw gold, a jewel in the rough. Have you not heard it said that curing illness does not take a donkey load of medicine? Why do I say I would have hit him before he finished speaking? Just because he was wearing fetters, giving evidence of his crime. An ancient said, "When you hear mention of the statement beyond sound, do not seek it in your mind." What did he mean? Just like a rushing stream crossing a sword; thunder peals, a comet flies _ if you dally and seek it in thought, even though a thousand Buddhas appeared in the world you would grope around without finding. But if you have deeply entered the inner sanctum, pierced the bone to the marrow, seen all the way through, then Panshan will have suffered a loss. If you are muddy and wet, revolving in a pile of sound and form, you have still never seen Panshan even in a dream. Wuzu said, "Pass beyond the Other Side; and only then will you have some freedom."

The third patriarch said, "Grasp it and you lose balance, sure to enter a false path. Let go naturally; there is neither going nor abiding in essence." If here you say there is neither Buddha nor Dharma, still you have gone into a ghost cave. The ancients called this the deep pit of liberation. Originally it was a good cause, but it brings on a bad result. That is why it is said that an uncontrived, unconcerned person is still oppressed by golden chains. Still, you must have penetrated all the way to the bottom before you will realize it. If you can say what cannot be said, do what cannot be done, this is called the turning point. There is nothing in the world; where can mind be found? If you make an intellectual interpretation, you will just die at his words.

Xuedou's view is piercing and penetrating.

Verse

There is nothing in the world;

(The words are still in our ears.)

Where can mind be found?

(It is not worth the trouble to mention again. See for yourself. I strike and say, "What is this?")

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The white clouds form a canopy;

(Adding a head to a head. A thousand layers, myriad layers.)

The flowing spring makes a lute—

(Hear it? They come along together. Each hearing is enough to lament.)

One tune, two tunes; no one understands. (It is not in A or B, not D or E. He is going by a side road. All notes and tones are distinctly clear. Take what's yours and go. When you listen you go deaf.) When the rain has passed, the autumn water is deep in the evening pond.

(The thunder is so swift there's no time to cover the ears. After all he's muddy and wet. Where is he? Immediately I strike.)

Commentary

"There is nothing in the world; / Where can mind be found? " Xuedou makes a verse that resembles the Flower Ornament Cosmos. Some say he sings it out from within nothingness, but anyone with eyes open would never understand this way. Xuedou drapes two phrases around Panshan, saying, "The white clouds form a canopy; / The flowing spring makes a lute."

When Su Dongpo, the imperial scholar, saw Zhaojiao, he wrote: The sound of the valley stream is the eternal tongue; Are not the colors of the mountains the pure body? Last night, eighty-four thousand verses; How could I quote them to others another day? Xuedou borrows the flowing spring to make a vast tongue; so he says, "One tune, two tunes; no one understands." Jiufeng said, "Do you know life? The flowing spring is life, profound stillness is the body. Thousands of ripples arising at once is the way of Manjusri; one continuous clear sky is the realm of Samantabhadra. " "The flowing spring makes a lute/ One tune, two tunes; no one understands the harmony of this tune requires you to be a 192

38. The Workings of the Iron Ox

connoisseur before you can appreciate it. If you are not such a person, it is useless to take the trouble to incline an ear to it. An ancient said, "Even a deaf man can sing a foreign song; good or bad, high or low, he doesn't hear at all." Yunmen said, When it is raised, if you do not pay attention you will miss it; if you want to think about it, in what eon will you awaken?" Raising is the essence; paying attention is the function; if you can see before it is brought up, before any indications are distinguishable, then you will occupy the essential bridge; if you can see at the moment the indications are distinguishable, then you have perception and function. If you see after the indications are distinct, you fall into conceptualization. Xuedou is very compassionate and goes on to say to you that it is like "When the rain has passed, the autumn water is deep in the evening pond. " This verse has been discussed and judged by someone who praised Xuedou for having the talent of an imperial scholar. "The rain passed, the autumn water is deep in the evening pond." Still you must look quickly; if you tarry in doubt, you will look without seeing.

175c

38. The Workings of the Iron Ox

Introduction

If we discuss the gradual, it is going against the ordinary to merge with the Way, perfect freedom in the midst of a bustling market place. If we discuss the sudden, it doesn't leave a hint of a trace, a thousand sages cannot find it. If, on the other hand, we do not set up sudden or gradual, then what? To a quick person, one word; to a quick horse, one stroke of the whip. At such a time, who is the master? Story

Fengxue said in a lecture at the government headquarters in Ying prefecture, (He explains Chan in public; what will he say?) The Chan mind seal is formed like the workings of the iron ox:" (Ten thousand people cannot budge it. Where is the impenetrable 193

The Blue Cliff Record

difficulty? The seal of the three essentials opens, without running afoul of the point.) "when taken away, the impression remains;" (The true imperative is to be carried out. Wrong!) "when left there, the impression is ruined. " (A second offense is not permitted. Observe the time when the imperative is being carried out. A challenge. Immediately I strike.) "But if neither removed nor left there," (See how there is no place to put it. How difficult to understand!) "is sealing right or is not sealing right?" (Everyone in the world appears and disappears. The design is already showing. But I ask that you turn over the meditation seat and disperse the assembly with shouts.) A certain elder Lupi then came forth and said, "I have the workings of the iron ox: " (He's fished out one who's awakened in the dark. Nevertheless, he's unusual.) "please do not impress the seal. " (Good words, but what about the riddle?) Fengxue said, "Accustomed to scouring the oceans fishing for whales, I regret to find instead a frog crawling in the mud." (Like a falcon catching a pigeon. The jewel net extends throughout space. The wonder horse runs a thousand miles.) Lupi stood there thinking. (What a pity. Still, there's a place for him to come forth; what a pity to let it go.) Fengxue shouted and said, "Elder, why do you not speak further?" (He captures the flag and steals the drum. The boiling turmoil has come.) Lupi hesitated. (Three times he has died. A double case.) Fengxue hit him with his whisk. (Well struck. This order requires such a person to carry it out.) Fengxue said, "Do you still remember the words? Try to quote them." (What is the need? He adds frost to snow.) As Lupi was about to speak, (Once having died, he won't come to life again. This guy makes others out to be fools. He runs afoul of Fengxue.) Fengxue hit him again with the whisk. The governor said, "The Buddhist law and the royal law are the same." (Clearly. After all they've been seen through by a bystander.) Fengxue said, "What principle have you seen?" (A good rejoinder; he turns the spear around and comes back with it.) The governor said, "When you do not settle what is to be settled, you bring on disorder. " (He seems to be right but is not really right. Still you must realize the bystander has eyes. When someone in the eastern house dies, someone of the western 194

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house helps in the mourning.) Fengxue thereupon stepped down from his seat. (He adds error to error. Seeing the situation, he adjusts. Now the task of study is completed.)

Commentary

Fengxue was an adept in the Linji line. When Linji was in Huang bo's community, once as he was planting pine trees, Huangbo said to him, "Why plant so many pine trees here, deep in the mountains?" Linji said, "For one thing, to provide scenery for the monastery; second, to make a signpost for people of later generations." Then he hoed the ground. Huangbo said, "Though you're right, you have already taken a thrashing." Linji struck the ground once more and whistled under his breath. Huangbo said, "With you my school will flourish in the world."

Dagui Zhe said, "Linji in his way seemed to invite trouble in a peaceful area; nevertheless, only when immutable in the face of danger can one be called a real man. When Huangbo said, With you my school will flourish in the world,' he seemed to be so fond of his child that he was unaware of being unseemly. " Later, Guishan asked Yangshan, "Did Huangbo only entrust his bequest to Linji, or is there anyone else?" Yangshan said, "There is, but the age is so remote I do not want to mention it." Guishan said, "You are right, but I still want to know." Yangshan said, "One man will point south; in Wu-Yue the order will be carried out, and coming to a great wind it will stop." This foretold of Fengxue, whose name means "Wind Cave."

Fengxue first studied with Xuefeng for five years. Once he asked for help with this story: "As Linji entered the hall, the head monks of both halls simultaneously shouted. A monk asked Linji, 'Are there guest and host?' Linji said, 'Guest and host are evident.'" Fengxue asked about the meaning of this; Xuefeng said, "In the past I went with Yantou and Qinshan to see Linji; on the way we heard he had already passed on. If you want to understand his talk about guest and host, you should visit adepts in the stream of his school."

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One day he finally saw Nanyuan. He recited the preceding story and said, "I have come especially to see you." Nanyuan said, "Xuefeng is an ancient Buddha. "

Once he saw Jingqing, who asked him, "Where have you come from?" Fengxue said, "From the east." Jingqing said, "And did you cross the little river?" Fengxue said, "The great ship sails alone through the sky; there are no little rivers to cross. " Jingqing said, "Birds cannot fly across a mirror lake and a picture mountain; have you not merely overheard another's remark?" Fengxue said, "Even the sea fears the power of a warship; sails flying through the sky, it crosses the five lakes. " Jingqing raised his whisk and said, "What about this?" Fengxue said, "What is this?" Jingqing said, "After all you don't know." Fengxue said, "Appearing, disappearing, rolling up, rolling out, I act the same as you." Jingqing said, "Casting auguring sticks, you listen to the empty sound; fast asleep, you're full of gibberish." Fengxue said, "When the marsh is wide, it can hide a mountain; a cat can subdue a leopard." Jingqing said, "I forgive your crime and pardon your error; you better leave quickly. " Fengxue said, "If I leave, I lose. " Then he went out; when he got to the teaching hall, he said to himself, "Big man, the case is not yet finished; how can you quit?" Then he went back to the abbot's room. As Jingqing sat there, Fengxue asked, "I have just now offered my ignorant view and insulted you; humbly favored by the teacher's compassion, I have not yet been given punishment for my crime." Jingqing said, "Just awhile ago you said you came from the east; did you not come from Cuiyan? " Fengxue said, "Xuedou actually lies east of Baogai." Jingqing said, "If you don't chase the lost goat, crazy interpretations cease. Instead you come here and recite poems." Fengxue said, "When you meet a swordsman on the road, you should show your sword; do not offer poetry to one who is not a poet." Jingqing said, "Put the poetry away now and try to use your sword a little." Fengxue said, "A decapitated man carried the sword away." Jingqing said, "You not only violate the method of the teaching; you also show your own fatheadedness." Fengxue said, "Unless I violate the method 196

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of teaching, how could I understand the mind of the ancient Buddhas?" Fengxue said, "Again you grant your allowance; now what do you have?" Jingqing said, "This monk cannot distinguish beans from wheat. I have only heard of ending without finishing; how can you finish by forcing an end?" Fengxue said, "The immense billows rise a thousand fathoms; the clear waves are not other than water." Jingqing said, "When one phrase cuts off the flow, myriad impulses cease." Fengxue thereupon bowed. Jingqing tapped him thrice with the whisk and said, "Exceptional indeed. Now sit and have tea."

When Fengxue first came to Nanyuan, he entered the door without bowing. Nanyuan said, "When you enter the door, you should discern the host." Fengxue said, "I ask the teacher to make a definite distinction." Nanyuan slapped his knee with his left hand. Fengxue shouted. Nanyuan slapped his knee with his right hand. Fengxue again shouted. Nanyuan raised his left hand and said, "This one I concede to you." Then he raised his right hand and said, "But what about this one?" Fengxue said, "Blind!" Nanyuan then raised his staff. Fengxue said, "What are you doing? I'll take that staff away from you and hit you; don't say I didn't warn you." Nanyuan then threw the staff down and said, "Today I have been made a fool by this yellow-faced river-lander." Fengxue said, "It seems you are unable to hold your bowl, yet are falsely claiming you're not hungry." Nanyuan said, "Haven't you ever come to this place?" Fengxue said, "What kind of talk is this?" Nanyuan said, "I just asked." Fengxue said, "Still I can't let you go." Nanyuan said, "Sit awhile and have some tea. "

See how an excellent student is naturally sharp. Even Nanyuan couldn't handle him. The next day, Nanyuan just posed an ordinary question: "Where did you spend the summer?" Fengxue said, "I passed the summer with Attendant Kuo at Deer Gate." Nanyuan said, "So actually you'd seen an adept when you came here." He also asked what Kuo had told him; Fengxue said, "He only taught me to be always the master." Nanyuan then struck him and drove him out, saying, "What is the use of a man who accepts defeat?" 197

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Fengxue henceforth submitted. He worked as the gardener in Nanyuan's community. One day Nanyuan came to the garden and asked, "How do they assess the staff in the south?" He said, "They make a special assessment. How do they assess it here?" Nanyuan raised his staff and said, "Under the staff, acceptance of birthlessness; facing the situation without deferring to a teacher. " At this Fengxue was greatly enlightened.

At this time the five dynasties were divided and at war. The governor of Ying prefecture invited Fengxue to pass the summer there. The school of Linji flourished at this time. Whenever he questioned and answered, or gave out pointers, invariably his words were sharp and fresh, colorful and ornate, always with a point. One day the governor requested Fengxue to teach the assembly. He said, "The Chan mind seal is formed like the workings of the iron ox. Removed, the impression remains; left, the impression is ruined. But if you neither take it away nor keep it there, is it right to use the seal or not?"

Why is it not like the workings of a stone man or a wooden horse, only like the workings of an iron ox? There is no way for you to move it. As soon as you go the seal remains; as soon as you stop, the seal is broken, causing you to shatter into fragments. But if you neither go nor stay, should you use the seal or not? See how he gives out indications; you might say there is bait on the hook. Elder Lupi, who was in the audience, was also an adept in the Linji line. He dared to come forth and reply to the device; thus he turned the words and made a question, undeniably unique: "I have the workings of an iron ox; I ask you not to impress the seal. " But what could he do? Fengxue was an adept; he immediately replied, "Accustomed to scouring the oceans fishing for whales, I regret to find instead a frog crawling in the mud." And there is an echo in the words. Yunmen said, "Trailing a hook in the four seas, just fishing for a terrible dragon; the mysterious device beyond convention is to seek out those who understand the self."

In the ocean, twelve buffalo carcasses are used as bait for the hooks; instead he has just snagged a frog. But there is nothing mysterious or wonderful in these words; and neither is there any 198

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rationalization. An ancient said, "It is easy to see in the phenomena; if you try to figure it out in your mind, you will lose contact. " Lupi stood there thinking: "Seeing it, if you don't take it, it will be hard to find again even in a thousand years." What a pity. That is why it is said, "Even if you can explain a thousand scriptures and commentaries, it is hard to utter a statement appropriate to the moment."

The fact is that Lupi was searching for a good saying to answer Fengxue; he didn't want to carry out the order, and suffered Fengxue's unilateral use of the ability to take over. He was unremittingly pressed back and simply couldn't do anything. As a proverb says, "When an army is defeated, it can't be swept up with a straw broom." In the very beginning it is still necessary to seek a tactic to oppose the adversary, but if you wait till you've come up with one, your head will have fallen to the ground. The governor too had studied a long time with Fengxue; he knew to say, "The Buddhist law and the royal law are the same." Fengxue said, "What have you seen? " The governor said, "If you do not settle what should be settled, you bring on disorder." Fengxue was a single mass of spirit, like a gourd floating on water; press it down and it rolls, push it and it moves. He knew how to explain the Dharma according to the situation; if it did not accord with the situation, it would just be false talk. He thereupon left the seat.

Verse

Having caught Lupi, he makes him mount the iron ox; (Among myriad people he still wants to show his skill. The general of a beaten army needn't be decapitated a second time.)

The spear and armor of the three profundities have never been easily opposed.

(The one whose move it is is confused. He accepts disaster as if receiving good fortune and accepts submission as if encountering opposition.)

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