T2003 The Blue Cliff Record

48. Overturning the Tea Kettle

183c

The Blue Cliff Record

(Where is he? This at last is great peace. Where is he right now?)

He comes back by night to stay here.

(He pokes out your eyes. This is raising waves where there's no wind. Is this the body of reality or the body of the Buddha? I'll give you a thrashing!)

Commentary

Xuedou is well able to show his eye where there is no seam or crack and come out with a verse to make people see. Yunmen said, "Six do not take it in." Why does Xuedou nevertheless say, "One, two, three, four, five, six"? In fact not even Bodhidharma can count up to it. That is why it is said, "I only allow that the old foreigner knows, not that he understands." Only as a descendant of immen could Xuedou do this. I just said that Yunmen responds to the time and adapts to the season with a word or a phrase. Only if you can penetrate through will you know that the Way is not in words and phrases. Otherwise you won't avoid making up intellectual interpretations. Wuzu said, "Sakyamuni Buddha was a low-down hired worker. The oak trees in the yard: one, two, three, four, five." If you can manage to see truly at Yunmen's words, you'll reach this realm instantly. "At Shaolin he deceptively said he passed it on to Shenguang. " Shenguang was the second patriarch. Later he said Bodhidharma had returned to India. He had been buried at the foot of Bear Ear Mountain, but an ambassador returned from the West saw Bodhidharma in the mountains returning to India with one shoe in hand. When this was reported to the emperor, Bodhidharma's tomb was opened, and all that was left was a single shoe. Xuedou says, "How can this matter really be imparted?" Since there is no imparting it, Bodhidharma rolled up his robe and said he was returning to India. But then tell me, why has China nevertheless had six Chan patriarchs, handing it on in succession this way? This is indeed a riddle. You must be able to comprehend before you can enter and act.

"India is vast, with no place to look for him— / He comes back by night to stay here." Tell me, where is he right now? Striking. Blind! 234

48. Overturning the Tea Kettle

Story

When Minister Wang entered Zhaoqing, they were making tea. (A gathering of adepts: there's bound to be something extraordinary. Can you stand idly by? Everyone set one eye on them. Wang has invited rouble.) At the time Elder ang as olding the ettle for Mingzhao. (A bunch of guys playing with mud. Lang doesn't know how to make tea, so he drags in someone else.) Lang turned the kettle over. (Something's happened after all.) Seeing this, the minister asked him, "What's under the tea stove?" (As it turns out, it's trouble.) Lang said, "The spirit who holds up stoves." (After all he runs into Wang's arrow. Nonetheless, he's extraordinary.) The minister said, "If it's the spirit who holds up stoves, why then did ou urn over he kettle?" (Why doesn' he give some real provisions? Something's happened.) Lang said, "Serve as an official for a thousand days; lose it in a single morning." (A mistaken indication. What ind of alk is this? There are many hony Chan followers.) The minister immediately left. (Obviously an adept. I allow that he has one eye.) Mingzhao said, "Elder Lang, you' e eaten Zhaoqing food, but still you go beyond the river making noise gathering charred wood." (I would go on to thrash him. This master has only one eye. Still, it takes a clear-eyed person to examine thoroughly.) Lang said, "What about you?" (He presses him—and he deserves to be pressed. Never make up such dead senile views!) Mingzhao said, "The spirit got the advantage." (After all he only has one eye. He was able to speak half. One hand presses down, one hand ifts p.) uedou said, "At hat ime I ould have kicked over the stove." (What can e done about t? He draws his bow after the thief s gone. Even if e acts thus, he still can' be called a member of Deshan's school. The lot of them are rascals—among them Xuedou is the standout.)

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Commentary

"If you want to know the meaning of the Buddha nature, observe the conditions of the times." Minister Wang was in charge of Quan province. He had studied at Zhaoqing for a long time. One day he went into the monastery while Elder Lang was making tea, and Lang turned over the tea kettle. The minister too was an adept; as soon as he saw him turn over the kettle he asked, "What is under the tea stove?" When Lang said, "The spirit who holds up stoves," there was undeniably an echo in his words. Nevertheless, his start and finish contradicted each other, so he lost the source meaning and blundered with the sharp point, cutting his own hand. Not only did he wrong himself, he also offended the other. Though this is an affair without gain and loss, if we bring it up, as before there is far and near, initiate and outsider. If you discuss this matter, though it's not in words, nevertheless you must discern what's alive in words. So it is said, "Study the living word, not the dead word."

When Elder Lang talked this way he was like a mad dog chasing a dirt clod. The minister left immediately, appearing to disapprove of him.

Mingzhao said, "Elder Lang, you've eaten Zhaoqing food, but still you go beyond the river making noise gathering charred wood." This charred wood is sticks burnt by wild fire. Mingzhao used this to illustrate how Lang didn't go to the correct place to walk, but instead ran off outside. Lang pressed him by saying, "What about you?" Mingzhao said, "The spirit got the advantage." Naturally Mingzhao had a place to get out, yet without turning his back on Lang's question. So it is said, "A good dog bites without showing its teeth."

Guishan Zhe said, "Minister Wang was like Xiangru carrying off the jewel—in fact his sideburns are sticking out from under his hat. Since Mingzhao couldn't restrain himself, it was difficult for him to do what was proper. Had I been Elder Lang, as soon as I saw the minister go, I would have put down the tea kettle and laughed. Why? If you see it but don't grab it, it's hard to meet with it even in a thousand years. "

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48. Overturning the Tea Kettle

Baoshou asked "Nail Cutter" Hu, "For a long time I've heard of Nail Cutter Hu—aren't you he?" Hu said, "I am." Baoshou said, "Can you drive nails into space?" Hu said, "I invite you to come smash it." Baoshou then hit him. Hu did not agree, so Baoshou said, "Some day a talkative teacher will clarify this for you. " Later Hu saw Zhaozhou and related this incident. Zhaozhou said, "Why did he hit you?" Hu said, "I don't know where my fault was." Zhaozhou said, "You couldn't even do anything about this one crack, yet you told him to break up space." At this Hu was stopped— Zhaozhou spoke for him, "Well, nail up this one crack. " At this Hu had an awakening.

When Master Mi Hu ("Mi the Seventh") returned from his travels, an old adept asked him, "A piece of rope on a moonlit night, people call a snake. What do you call it when you see the Buddha?" Mi Hu said, "If there is something seen, it's the same as an ordinary being. " The old adept said, "This is a peach pit that sprouts once in a thousand years."

National Teacher Huizhong asked an imperial attendant monk, "I hear tell that you have explained the Consideration of Benefit Scripture; is this true? " The monk said it was. Huizhong said, "One must first understand the Buddha's meaning to be fit to explain the scriptures." The monk said, "If I didn't understand the meaning, how could I dare say I'd explained a scripture?" Huizhong then had a servant bring a bowl of water, seven grains of rice, and one chopstick. Putting them in the bowl, he passed it to the imperial attendant monk and asked, "What doctrine is this?" The monk said, "I don't understand." Huizhong said, "You don't even understand my meaning; how can you go on talking of the Buddha's meaning?" Minister Wang and Elder Lang were not the only ones to have conversations like this.

At the end Xuedou turns around and says, "At the time I would have kicked over the stove." Though Mingzhao was such, he never equaled Xuedou. When Xuefeng was cook in Dongshan's congregation, one day as he was washing rice Dongshan asked, "Do you wash the grit out of the rice, or the rice out of the grit?" Xuefeng said, "Grit and rice are both removed at once." Dongshan said, 237

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49, The Golden Fish That Has Passed through the Net

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"What will the community eat?" Xuefeng turned the bowl over. Dongshan said, "Your affinity is not here." Though he acted this way, how can this compare with Xuedou's saying he'd kick over the stove? What time and season was it for them? Their action naturally stands out in the present and shines through the ages; they had a place of living liberation. Verse

Wang poses a question like creating a wind— (His arrow was not shot in vain. He happens to be artful yet quintessential.)

Lang's responsive action was not skillful. (What end is there of people playing with mud? A square peg in a round hole. Indeed, he ran into an adept.) How lamentable the lone-eyed dragon (He only has one eye. He only gets one part.) Didn't display his teeth and claws. (He had no teeth and claws to display. What teeth and claws are you talking about? Don't cheat them.) Teeth and claws open,

(See? After all Xuedou has gotten somewhere. If you have such ability, kick over the stove.) Producing clouds and thunder.

(Everyone in the world takes a thrashing at once. All the Chan monks in the world have no place to put themselves. Booming thunder in a parched sky.) How many times I've gone through the waves of adverse currents!

(Seventy-two blows turns into one hundred fifty.) Commentary

"Wang poses a question like creating a wind— / Lang's response was not skillful." The minister's question was like swinging an axe, creating a wind. This comes from Zhuangzi: a man was plastering a wall, and a bit of plaster splashed onto the tip of his nose. 238

49. The Golden Fish

An axeman said he'd remove it for him, even though it was small as a flyspeck. The axeman swung his axe so fast he created a wind, and removed the plaster without cutting the man's nose. The man stood there without losing his composure. This is what is called wondrous skill on the part of both. Though Elder Land did respond to the minister's actions, his words were unskillful; that is why Xuedou said, "Wang poses a question like creating a wind— / Lang's response was not skillful."

"How lamentable the lone-eyed dragon / Didn't display his teeth and claws." Mingzhao's speaking was indeed very outstanding, yet he didn't have the teeth and claws to grasp the clouds and hold onto the fog. The bystander Xuedou didn't approve; unable to restrain himself, he showed some energy in behalf of Mingzhao. Xuedou secretly goes to merge with minister Wang's meaning. He versifies his own statement about kicking over the tea stove: "Teeth and claws open, / Producing clouds and thunder. / How many times I've gone through the waves of adverse currents! " Yunmen said, "I don't expect you to have waves against the current, just have the mind that goes with the current and you'll be all right too." Thus it is said, "If you understand the living word, you'll never forget. " The sayings of Elder Lang and Mingzhao seem dead. If you want to see the living place, just look at Xuedou kicking over the stove.

184c

49, The Golden Fish That

Has Passed through the Net

Introduction

Piercing, penetrating, one takes the drum and captures the flag. Fortified, entrenched, one inspects the front and oversees the rear. Even one who sits on the tiger's head and takes the tiger's tail is not yet an adept. Though an ox head disappears and a horse head returns, this too is not yet extraordinary. But say, how is it when one who has passed beyond measurement comes?

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Story

Sansheng asked Xuefeng, "What does the golden fish that has passed through the net use for food?" (Free in all ways. This question is very lofty. You must just know for yourself—then what need is there to ask any further?) Xuefeng said, "I'll tell you when you come out of the net." (He diminishes the other man's reputation quite a bit. An expert Chan teacher is naturally independent.) Sansheng said, "The teacher of fifteen hundred people and you don't even know a saying." (The sudden peal of thunder really startles the crowd. Let him leap about.) Xuefeng said, "My affairs as abbot are many and complicated. " (It's not a matter of victory and defeat. Xuefeng lets his move go. This statement is most poisonous.)

Commentary

With Xuefeng and Sansheng, though there's an exit and an entry, a thrust and a parry, there is no division into victory and defeat. But what is the eye these two adepts have?

Sansheng received the secret from Linji. He traveled all over and was treated as an eminent guest. Look at him posing this question; how many cannot grasp it! He doesn't touch on noumenon or Buddhist doctrine; instead he asks, "What does the golden fish that's passed through the net use for food?" What did he mean? Since the golden fish that's passed through the net ordinarily does not eat the tasty food of others, what does it use for food? Xuefeng is an adept; he casually replies to Sansheng with only ten or twenty percent—"I'll tell you when you come out of the net." Fenyang would call this a question displaying one's understanding; in the Cao-Dong line it would be called a question using things. You must be beyond categories and classifications; you must have attained use of the great function; you must have the eye on the forehead—only then can you be called a golden fish that has passed through the net. Still, being an adept, Xuefeng can't but diminish the other's reputation by saying, "I'll tell you when you come out of the net. "

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See how the two of them held fast to their territories, towering like gigantic walls. With this one sentence of Xuefeng's anyone but Sansheng would have been unable to go on. But Sansheng too was an adept, so he was able to say, "The teacher of fifteen hundred people and you don't even know what to say!" But Xuefeng said, "My affairs as abbot are many and complicated." How obstinate this statement is!

When these adepts met, there was one capture, one release, acting weak when encountering strength and acting noble when encountering meanness. If you form your understanding in terms of victory and defeat, you haven't seen Xuefeng even in a dream. Look at these two: initially both were solitary and strict; in the end both were dead and decrepit. But say, was there still gain and loss, victory and defeat? When the adepts harmonized with each other, it was certainly not this way.

Sansheng was the temple keeper for Linji. When Linji was about to pass on, he said, "After I'm gone, don't destroy my treasury of vision of truth." Sansheng came forward and said, "How dare we destroy your treasury of vision of truth?" Linji said, "What will you do when people ask questions?" Sansheng shouted. Linji said, "Who would have known that my treasury of vision of truth would die out in this blind donkey?" Sansheng bowed. Since he was a true heir of Linji, he dared to respond like this. Xuedou just versifies the golden fish that has passed through the net, revealing where these adepts saw each other. Verse

185a

The golden fish that has passed through the net— (A thousand soldiers are easy to get, but one general is hard to find. What is the golden fish like? Even the sages can't do anything about it.)

Stop saying it tarries in the water.

(It stands beyond the clouds, leaping with life. But better not make it out to be a fool.)

It shakes the heavens and sweeps the earth, 241

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(An adept! This still isn't the extraordinary part. Let it come out—what's to prevent it?)

It flourishes its mane and wags its tail. (Who can presume to discern the whole? A clever trick, coming on with a boast; yet it undeniably startles the crowd.)

When a thousand-foot whale spouts, vast waves fly, (It's gone over to the other side, indeed outstanding, swallowing everyone in the world in one gulp.) At a single thunderclap, the pure wind gusts. (Having eyes and ears but being as if blind and deaf. Who is not frightened?)

The pure wind gusts—

(Where? Tsk!)

Among gods and humans, how many know?

(Xuefeng holds down the front lines, Sansheng holds down the rear. Why scatter dust and sand? I hit and say, "Where are you? ")

Commentary

"The golden fish that has passed through the net— / Stop saying it tarries in the water." Wuzu said this couplet alone completes the verse. Since it's the golden fish that has passed through the net, how could it linger in the water? It must be where the vast swelling floods of white foamy waves tower up to the skies. But during the twenty-four hours of the day, what does it use for food? Go back to your places for now and try to see for sure. Xuedou said, "This matter is picked up and used according to one's capacity." When something like the golden fish "flourishes its mane and wags its tail, " it does in fact shake heaven and earth. "When a thousand-foot whale spouts, vast waves fly." This refers to Sansheng saying, "The teacher of fifteen hundred people and you don't even know a saying!" He was like a whale spouting giant waves. "At a single thunderclap, the pure wind gusts." This refers to Xuefeng saying, "My affairs as abbot are many and complicated." 242

50. Every Atom Samadhi

He was like the pure wind gusting with a thunderclap. The overall meaning is to praise the two of them for being adepts. "The pure wind gusts— / Among gods and humans, how many know? " What is the point of these lines? When the pure wind arises, how many can there be among humans and celestials who will know? 185b

50. Every Atom Samadhi

Introduction

Passing beyond stages, absolutely transcending expedient means, mind to mind in mutual accord, each statement harmonizing with the other: if you haven't entered the gate of great liberation and attained great freedom of action, how can you measure the enlightened or be a mirror and guide to enlightenment? When taking charge of a situation directly, whether going along or against, vertically or horizontally, how will you be able to speak a phrase to express yourself?

Story

A monk asked Yunmen, "What is every atom samadhi?" (All the Chan practitioners in the world make their nests here. His mouth is full of frost. Why is he scattering sand and dirt?) Yunmen said, "Rice in the bowl, water in the bucket." (A cloth bag filled with awls. Gold dust and sand intermingled. He adds error to error. Inside the palace they don't ask about the capital.) Commentary

Can you settle this properly? If you can, you've got Yunmen by the nose. If not, Yunmen has you by the nose. Yunmen has sayings that cut through iron. In this one statement three statements are present.

When questioned about this story, some say, "Each grain of rice in the bowl is round; each drop of water in the bucket is wet." 243

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If you understand this way, you don't see how Yunmen really helps people.

Verse

Rice in the bowl, water in the bucket—

(It's obvious. Why scatter sand and dirt? You must wash your mouth out for three years before you'll get it.) The talkative teacher can hardly open his mouth. (He draws in his tongue. Those who know the law fear it. Why then bring it up this way?)

Northern dipper, southern star—their positions are not different;

(Why call east west? Standing, sitting, still and solemn. What's long is the long reality body, what's short is the short reality body.)

Foaming waves flooding the skies arise on level ground. (Several fathoms deep right where you are. Guest and host interchange. Suddenly they're on top of your head—then what will you do? I hit.)

Trying or not trying,

(Heavens! Tsk!)

Stopping or not stopping,

(What are you saying? You're adding more bitterness.) Each and every one is a rich man's son with no britches. (Quite decrepit! The onlooker laughs.)

Commentary

In his earlier verse on Yunmen's "appropriate statement," Xuedou said, "An appropriate statement: / How utterly unique! / He wedges a stake into the iron hammerhead with no hole." In his later verse on "apart from all permutations of assertion and denial," he says, "Zhizang's head is white; Baizhang's head is black; even cleareyed Chan practitioners cannot understand." If you can penetrate these stories, you will see this present verse. 244

50. Every Atom Samadhi

Xuedou says right off, "Rice in the bowl, water in the bucket.' There's an echo in his words; he shows his capacity in the line, "The talkative teacher can hardly open his mouth." With this he adds footnotes for you. If you demand conceptualization of mysterious and marvelous principles, it will be even harder to speak. At first he holds fast; then fearing there's someone with eyes who'd see through him, he had to forego the primary and bend down to open it up for beginners, coming out with a verse to have people see. As before the northern dipper is in the north and the southern star is in the south. Thus he says, "Northern dipper, southern star—their positions are not different."

"Foaming waves flooding the skies arise on level ground. " When waves suddenly arise on level ground, what will you do? If you catch sight of it in phenomena, it's easy; if you seek it in your conceptual faculty, you'll never find it. This line is like an iron spike: it can't be pulled out, and you can't get your teeth into it. If you try to discuss it, though you wish to understand, you won't understand; though you wish to stop, you won't stop randomly displaying your load of ignorance. This is precisely "Each and every one is a rich man's son with no britches. " A poem by Hanshan says: Everywhere constantly suffering pain,

All over vainly discussing themselves,

Though they've talent, it's abandoned in the swamps; Having no power, they shut their thatch doors. The sun comes up over the cliff, but still it's dark, The mist melts away, but the valley is still dim. The rich men's sons there are all without britches. 245

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51. What Is It?

186a Introduction

As soon as there is affirmation and denial you lose your mind in confusion. If ou don't fall into grades and stages, then there is no seeking. But say, is letting go right, or is holding fast right? At this point, if ou intellectualize at all you are still stuck in verbalizations. If ou'e still involved with devices and objects, all of his is attachment. Even if ou arrive immediately at the point of olitary liberation, you still are ten thousand miles from home. Can you reach it? If ot, just comprehend this issue at hand. Story

When Xuefeng was living in a hut, two monks came to pay respects. (What or? heir rimes are isted on the same indictment.) Seeing them coming, Xuefeng pushed open the door, popped out, and said, "What is it?" (Ghost eyes. A lute with no holes. He raises his head, wearing horns.) A monk also said, "What is it?" (A mud ball. A felt-pounding board. The arrow points meet.) Xuefeng lowered his head and went back inside. (There are thorns in the soft mud. He is like a dragon without feet, like a snake with horns. This is the hardest of ll to handle.) Later the monk came to Yantou. (He must ask efore he can understand. Only one on the same path would know.) Yantou asked, "Where are you coming from?" (It takes an adept to do this. This monk suffers defeat again and again. If Yantou weren' Xuefeng's peer, he might have let him go.) The monk said, "Lingnan." (What news does he bring? He must convey the news. Did he see Xuefeng?) Yantou said, "Did you ever go to Xuefeng?" (He' already been exposed. He mustn' say he didn t go there.) The monk said, "Yes." (A truthful man is hard to find. He breaks it n two.) Yantou said, "What did he say?" (You till go on his ay?) he monk ecounted the receding story. (He still goes on his ay. Again and again he suffers defeat.) Yantou said, What did he say?" (He should have hit the monk right 246

51. What Is It?

off; he's lost control.) The monk said, "He said nothing; he lowered his head and went back inside." (Again he suffers defeat. But tell me, what is he?) Yantou said, "Alas! Too bad I didn't tell him the last word before; (Enormous waves flood the skies.) had I told him, no one on earth could do anything to Xuefeng." (A leper drags along a companion. Not necessarily. Even the polar mountain would be shattered to bits. But say, where is his trap?) At the end of the summer the monk again brought up this story to ask for more instruction. (This shows the monk is not alert. When the real thief has already been gone for quite a while, he draws his bow.) Yantou said, "Why didn't you ask before?" (You should turn over his mediation seat. The opportunity's passed.) The monk said, "I didn't dare to be casual." (This staff was originally for the monk to be beaten with. Yantou took him in tow. An imprisoned man increases in wisdom. It's already a double case.) Yantou said, "Though Xuefeng is born of the same lineage as me, he doesn't die in the same lineage as me. (He fills the heavens and covers the earth.) If you want to know the last word, 'just this' is it." (Though he utterly swindles ordinary people, I don't believe him. He almost couldn't explain.)

Commentary

Whoever would uphold Chan teaching must discern how to take charge of the situation, must know when to advance and retreat, what is right and wrong, when to kill and give life, capture and release. If one's eyes suddenly blur and go sightless, everywhere one goes one questions when questioned and answers when answered, scarcely realizing one is under the control of others. As for Xuefeng and Yantou, they were fellow students under Deshan. When these monks called on Xuefeng their views only reached so far; when the monk saw Yantou, he still didn t complete his business. He troubled these two worthies to no purpose. One question, one answer, one capture, one release—right up till today this case has been impenetrable and inexplicable for everyone. But tell me, where is the riddle?

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186b Though Xuefeng had traveled all over, at last it was at Tortoise Mountain, because Yantou spurred him on, that he finally attained the annihilation of doubt and the great penetration. Later, due to a persecution of Buddhism, Yantou became a ferryman by the shores of a lake. On each shore he hung a board; anyone who wanted to cross would knock on the board. Yantou would call out, "Which side are you crossing to?" Then he would come rowing out from among the reeds.

Xuefeng returned to Lingnan and lived in a hut. These monks were longtime students. When he saw them coming, Xuefeng popped out and said, "What is it?" Some people these days, when questioned this way, immediately go gnaw on the words. But these monks were unusual too, just saying, "What is it?" Xuefeng lowered his head and went back inside. This is frequently called wordless understanding. These monks couldn't grasp this. Some say that, having been questioned by the monks, Xuefeng was in fact speechless, and so he went back inside. They don't know that there is something deadly poisonous in Xuefeng's intention. Though Xuefeng gained the advantage, nevertheless while he hid his body he revealed his shadow.

Later one monk left Xuefeng and took this story to Yantou to have him settle it. When he got there, Yantou asked him where he was coming from; he said Lingnan, and Yantou asked him if he had been to Xuefeng. If you want to see Xuefeng, you should quickly look at this last question. The monk said he had been there, and Yantou asked him what Xuefeng said. This question was not posed to no purpose, but the monk did not understand and just followed the vein of his words. Yantou said, "What did he say?" The monk said, "He lowered his head and went back inside without saying anything." This monk still didn't know that Yantou had already put on his shoes and walked around inside his belly several times. Yantou said, "Too bad I didn't tell him the last word; had I told him, no one on earth could do anything to Xuefeng." Yantou supports the strong, not the weak. As before the monk was in the dark and couldn't distinguish the profound from the superficial. Harboring a bellyful of doubt, he really thought Xuefeng didn't understand. 248

51. What Is It?

At the end of the summer he brought up the story again and asked Yantou about it. Yantou said, "Why didn't you ask earlier?" The old fellow was crafty. The monk said, "I didn't dare to be casual." Yantou said, "Though Xuefeng is born of the same lineage as me, he doesn't die in the same lineage as me. If you want to know the last word, 'just this' is it." Yantou was indeed generous! In the end, how will you understand?

Xuefeng was the cook in Deshan's group. One day the noon meal was late; Deshan went down into the teaching hall with his bowl. Xuefeng said, "The signal for the meal hasn't been given yet—where are you going with your bowl?" Deshan lowered his head and went back to his room without saying anything. When Xuefeng told Yantou about this, Yantou said, "Even the great Deshan doesn't know the last word." Deshan heard of this and summoned Yantou. Deshan said, "So you don't agree with me?" Yantou secretly indicated his intention. The next day Deshan lectured in a manner different from usual; Yantou clapped and laughed, saying, "Happily the old guy does understand the last word! After this no one on earth will be able to do anything to him. Nevertheless, he's only got three years."

When Xuefeng saw Deshan speechless in this story, he thought he had gained the advantage. He still didn't know that he had run into a bandit. Since he had met a bandit, later Xuefeng too knew how to be a bandit. So an ancient said, "At the last word one finally reaches the impenetrable barrier. "

Some say Yantou excelled Xuefeng. They have misunderstood. Yantou always used this device: he taught, "Clear-eyed folk have no cliches to nest in. Spurning things is considered superior; pursuing things is considered inferior. As for this last word, even if you've personally seen the Chan patriarchs, you still won't be able to understand it rationally."

When Deshan's meal was late, he picked up his bowl himself and went down into the teaching hall. Yantou said, "Even the great Deshan doesn't understand the last word." Xuedou picked this out and said, "I've heard that a lone-eyed dragon has only one eye all along." You certainly didn't know Deshan was a toothless tiger. If 249

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it hadn't been for Yantou seeing through him, how could we know that yesterday and today are not the same? Do you want to understand the last word? "I only allow that the old foreigner knows, not that the old foreigner understands." Chan stories from ancient times till now have been extremely diverse, like a forest of brambles. If you can penetrate, no one on earth can do anything to you, and all the Buddhas of past, present, and future defer to you. If you cannot penetrate, study Yantou's saying—"Though Xuefeng is born in the same lineage as me, he doesn't die in the same lineage as me." Spontaneously, in just this one sentence, he had a way to come forth. Verse

The last word

(It's already present before anything is said. You might think it's real. If you look right at it you'll go blind.) Is spoken for you;

(The tongue falls to the ground. It can't be spoken. It has a head but no tail, a tail but no head.) The time of light and dark pair by pair: (Complicated old fellow. Like an ox without horns, like a tiger with horns. This one and that one are this way.) Born of the same lineage, they share the knowledge; (What clan is this? There's no connection between this one and that one. You're headed southeast, I'm headed northwest.)

Dying of different lineages, they're utterly separated. (The staff is in my hand. How can you blame me? Why are you taken in tow by someone else?)

Utterly separated—

(Want to take a thrashing? Where is there to search?) Even the Buddha and Bodhidharma have yet to discern. (Everyone on earth is stymied and tongue-tied. I too am this way; yet others are not. "I only allow that the old foreigner knows, not that the old foreigner understands.")

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51. What Is It?

South, north, east, west, let us return—

(Xuedou's gathered everyone in. His trail is still following the five-colored thread. I ask you for a staff.) And in the depths of the night together look at the snow on the thousand crags.

(There's still half a month's journey. Let the world be covered with snow, filling everywhere; there is no one who understands. You too are just blind people. Do you know the last word? I hit!)

Commentary

"The last word is spoken for you." When Xuedou made up his verse on this last word, he intentionally went to extremes going down into the weeds to help people. His verse is thoroughgoing as a verse, but he only versified a little of the fine detail. If you want to see all the way through, this is still not enough. Daring to say even more Xuedou opened his big mouth and said, "The time of light and dark pair by pair" to open a road for you and also finish it off for you in one line. Then at the end he provided even more explanations for you.

Zhaoqing asked Luoshan, "When Yantou says, Ho, so, not so, not so,' what is his meaning?" Luoshan called out, "Great Master!" and Zhaoqing responded. Luoshan said, "Both light and both dark." Zhaoqing bowed in thanks and left. Three days later he questioned Luoshan again; Luoshan said, "I've already told you the whole thing." Zhaoqing said, "Please light the way." Luoshan told him to ask what he had doubts about; Zhaoqing said, "What is 'both light and both dark'?" Luoshan said, "Born the same and dying the same." Zhaoqing then bowed in thanks and left. Later a monk asked Zhaoqing, "How is it when being born the same and dying the same?" Zhaoqing said, "Shut your dog mouth. ' The monk said, "Just try to eat with your mouth shut." The monk then came to ask Luoshan the same question; Luoshan said, "Like an ox without horns." The monk said, "Then how about being born the same but not dying the same?" Luoshan said, "Like a tiger with horns." The last word is precisely this truth. 251

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52. The Stone Bridge

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A monk in Luoshan's group used this idea to put a question to Zhaoqing. Zhaoqing said, "That one, this one, they all know. Why? If I spoke a phrase on the eastern continent, they would know it on the western continent too. If I spoke a phrase in heaven, they would also know it on earth. All minds know each other, all eyes perceive each other. "

Born of the same lineage, they're still easy to see. Not dying in the same lineage, they're utterly separate, and not even the Buddha or Bodhidharma can find them.

"South, north, east, west, let us return." There's something of a good world. "And in the depths of the night together look at the snow on the thousand crags." Tell me, is this both light and both dark, or is it born of the same lineage, or is it dying in the same lineage? Let those with eyes discern.

52. The Stone Bridge

Story

A monk asked Zhaozhou, "Long have I heard of the stone bridge of Zhaozhou; but now that I've come here I only see a simple log bridge." (Here's another one who comes to grab the tiger's whiskers. This is the proper business of Chan practitioners.) Zhaozhou said, "You only see the log bridge, not the stone bridge." (Zhaozhou is accustomed to getting the advantage. He's selling off his body.) The monk asked, "What is the stone bridge?" (He's climbed onto the hook, after all.) Zhaozhou said, "It lets asses cross, it lets horses cross. " (A single net takes in all. In fact all the people in the world have no place to breathe; once dead they don't come back to life again.) Commentary

In the state of Zhaozhou there's a stone bridge, built in ancient times, famed throughout the country. Intentionally downgrading Zhaozhou, this monk questioned him by saying, "Long have I heard of the stone bridge of Zhaozhou; but now that I've come here I only 252

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see a simple log bridge." Zhaozhou immediately said, You only see the log bridge, not the stone bridge," based on the question. This seems like ordinary conversation, but Zhaozhou used it to hook him. The monk after all climbed onto the hook; he followed up behind and asked, "What is the stone bridge?" Zhaozhou said, "It lets asses cross, it lets horses cross. " Inevitably Zhaozhou naturally has a place to come forth in his words. He is not like Linji or Deshan, who shout and hit—he just uses words to kill and give life. Take a good look at this story—it seems to be an ordinary battle of wits; yet it is hard to grasp.

One day Zhaozhou was with the head monk looking at the stone bridge; he asked, "Who built this?" The monk said, Li Ying did." Zhaozhou said, "Where did he start?" The monk had no reply. Zhaozhou said, "You're always talking about the stone bridge, but when asked about where it started, you don't even know.' Once when Zhaozhou was sweeping the floor, a monk asked, "You are enlightened—why is there dust? ' Zhaozhou said, It comes from outside." The monk asked, "In a pure and clean sanctuary, why is there dust?" Zhaozhou said, "There's another little bit." A monk asked, "What is the Way?" Zhaozhou said, Outside the wall." The monk said, "I'm not asking about that way, I'm asking about the Great Way. " Zhaozhou said, "The great way runs to the capital. "

Zhaozhou was always using such devices; he would go to the peace of ordinary reality to help people. He never cut his hand on the sharp point; naturally he was solitary and strict, using these devices most wondrously.

Verse

He doesn't set up the solitary; in that his way is lofty. (You must get to this realm before you realize. The words are still in our ears. This is due to his own provisions.) Entering the ocean, he must hook a giant tortoise. (He occupies the essential crossing and doesn't let profane or holy pass. Shrimps or clams, snails or oysters, aren't 187b

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worth asking about. People of power don't come by twos and threes.)

His contemporary Guanxi is worth a laugh;

(There's been another such man who's come this way, with such ability to use active devices.)

Though he was able to say "whistling arrow, " his effort was in vain.

(He still has half a month's journey. He looks alike, but isn't really the same.)

Commentary

"He doesn't set up the solitary; in that his way is lofty." Xuedou is praising Zhaozhou's usual way of helping people. He doesn't establish mysteries or marvels, doesn't set up the solitary. He isn't like those who say that only breaking up space, shattering the polar mountain, producing dust on the ocean floor, and pounding waves on the polar mountain can be called the Way of Chan. Thus Xuedou says his way is lofty in that he doesn't set up the solitary. Others may tower like gigantic walls to display the extraordinary effects of Buddhism, but though they're solitary and lofty, this is not as good as not setting up the solitary and simply acting ordinary, naturally turning smoothly. Zhaozhou doesn't establish anything, yet he is high himself. When capacity goes beyond the solitary, only then do we see profound wonders. Thus Xuedou says, "Entering the ocean, he must hook a giant tortoise." Observe Zhaozhou: a Chan master with eyes, he casually imparts a word and employs a device. He doesn't hook shrimps or clams, snails or oysters—he only hooks giant tortoises. Indeed he is an adept. This line is used to illustrate a story. "His contemporary Guanxi is worth a laugh." A monk asked Guanxi, "I've long heard of Guanxi ('Pouring Mountain Stream'); now that I've come here I only see a flax soaking pool." Guanxi said, You just see the flax soaking pool, not the pouring mountain stream." The monk said, "What is the pouring mountain stream?" Guanxi said, "Swift as a whistling arrow." 254

53. Wild Ducks

A monk asked Huanglong, "I've long heard of Huanglong ('Yellow Dragon'); but now that I've come here I only see a red striped snake." Huanglong said, "You only see the red striped snake, not the yellow dragon." The monk said, "What is the yellow dragon?" Huanglong said, "Slithering along." The monk said, "What about when it suddenly encounters a dragon-eating bird?" Huanglong said, "Difficult to stay alive." The monk said, "If so, it'll be eaten by the bird." Huanglong said, "Thanks for feeding me." These are both cases of setting up the solitary. Though Guanxi and Huanglong are both right, yet they did waste effort. They did not equal Zhaozhou's ordinary action. Thus Xuedou says, "Though he was able to say 'whistling arrow,' his effort was in vain." Leaving Guanxi and Huanglong aside for the moment, how will you understand when Zhaozhou says, "It lets asses cross, it lets horses cross"? Try to do it.

53. Wild Ducks

Introduction

The whole world does not hide it—the entire capacity stands alone revealed. Encountering situations without getting stuck, with every move adepts have the ability to come forth. With no partiality in their statements, everywhere they have the intent to kill people. But in the end, where did the ancients rest?

Story

Once when Mazu and Baizhang were walking, they saw some wild ducks fly by. (Two people in the weeds, rolling around in the weeds. Why suddenly notice?) Mazu asked, "What's that?" (You should know, Teacher. This old fellow doesn't even know his nostrils.) Baizhang said, "Wild ducks." (He's already been taken in tow. He just offers the facts. The second ladleful of foul water will be even more poisonous.) Mazu said, "Where have they gone?" (His first 255

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arrow was still light; the second goes deep. A second enticing peck. Here too one should know for oneself.) Baizhang said, "Flown away." (He just rolls along behind Mazu. He's stumbled past what's right in front of him.) Mazu then twisted Baizhang's nose. (The nose born of his parents is in the hands of another. Mazu turned the spear around and twisted Baizhang's nose around.) Baizhang cried out in pain. (It's right here. Can it be called wild ducks? Are you conscious of pain?) Mazu said, "When have they ever flown away?" (Better not deceive people. All along this old fellow has been living in a ghost cave.)

Commentary

If you observe with the true eye, unexpectedly it's Baizhang who has the correct basis, while Mazu is creating waves where there's no wind. If you want to be teacher of Buddhas and patriarchs, then study Baizhang; if you want to be unable to save even yourself, then study Mazu. See how those ancients were never absent from Here, twenty-four hours a day.

At a young age Baizhang left worldly life and became well versed in discipline, meditation, and wisdom. He became a dedicated disciple of Mazu and served as his attendant for twenty years. At the time of his second calling (Commentary, Story 11), he was finally greatly enlightened at Mazu's shout.

But these days some say, "Where there is fundamentally no enlightenment they construct the gate of enlightenment, setting this matter up. " If you view it in this way, you are like a flea on a lion's body feeding on the lion's flesh. An ancient said, "If the source is not deep, the flow is not long; if the wisdom is not great, the vision is not far reaching." If you think enlightenment is a construct, how could Buddhism have come down to the present? Once when Mazu and Baizhang were walking they saw some wild ducks fly by. How could Mazu not have known they were wild ducks? Why did he nevertheless ask like this? Tell me, what is his point? When Baizhang merely ran after him, Mazu then twisted his nose. Baizhang cried out in pain, and Mazu said, "When have 256

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they ever flown away?" At this Baizhang had insight. But these days some people misunderstand; as soon as they're questioned, they make a cry of pain. They can't leap out.

When Chan teachers help people, they must make them penetrate. You see Baizhang didn't understand; he didn't avoid cutting his hand on the point. Mazu just wanted to make him understand this matter. Thus it is said, "When you understand, you can make use of it wherever you are; if not, the conventional truth prevails." Had Mazu not twisted Baizhang's nose then, the conventional truth would have prevailed. It's also necessary when encountering circumstances and meeting conditions to turn them around back to oneself; to have no gaps at any time is called the ground of nature being clear. What's the use of those who are fixated and half baked?

Observe how Mazu and Baizhang acted; though they seem radiant and spiritual, yet they don't remain in radiance and spirituality. Baizhang cried out in pain; if you see it as such, the whole world doesn't hide it, and it is perfectly manifest everywhere. Thus it is said, "Penetrate one point, and you penetrate myriad points all at once."

When Mazu went into the hall the next day, as soon as the congregation had assembled, Baizhang came forward and rolled up the bowing mat. Mazu then left his seat and went back to his room. Afterwards, he asked Baizhang, "I had just gone up in the hall and had not yet lectured; why did you roll up the mat right away?" Baizhang said, "Yesterday I had my nose twisted by you, and it hurt. " Mazu said, "Where were you keeping your mind yesterday?" Baizhang said, "Today the nose no longer hurts." Mazu said, "You have deep knowledge of the matter of Today." Baizhang then bowed and returned to the attendants' quarters, crying. Another attendant asked why he was crying; he said, "Go ask the teacher." The attendant went to ask Mazu; Mazu said, "Go ask Baizhang." When the attendant returned to ask Baizhang, Baizhang laughed. The attendant said, "You were just crying—now why are you laughing?" Baizhang said, "Before I was crying, now 257

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I'm laughing." Observe Baizhang after enlightenment, turning smoothly; he can't be trapped; he's sparkling clear on all sides. Verse

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Wild ducks—

(Gathering in flocks. Here's another one.) Who knows where they are?

(What do you want with them? They're extremely numerous.)

Mazu saw them coming and had a conversation; (What end is there to creating complications? What did they say? Mazu alone recognizes the outstanding one.) He told all about the scene of the clouds on the mountains and the moon over the sea. (The ladle handle of the eastern house is long; the ladle handle of the western house is short. Who knows how many complications he created?) Still not understanding, Baizhang said they'd flown away.

(Kaa! Don't say he didn't know how to speak. Where did they fly off to?)

He wanted to fly away

(He was in another's grip. This is already adding footnotes for others.)

But was held fast.

(Extreme kindness. What else did he say?) Speak! Speak!

(What is there to say? Don't make me speak too. Don't make a wild duck cry. Heavens! Right where you are you deserve a thrashing. Who knows where they went to?)

Commentary

Xuedou makes his verse directly, saying, "Wild ducks— / Who knows where they are?" How many are there? "Mazu saw them 258

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coming and had a conversation. " This refers to Mazu asking Baizhang, "What is that?" and Baizhang saying "Wild ducks." "He told all about the scene of the clouds on the mountains and the moon over the sea." This refers to Mazu again asking, "Where have they gone?" Mazu's intent for Baizhang was to reveal everything spontaneously. Still Baizhang did not understand, and said, "Flown away." Twice he missed it.

Xuedou settles the case on the basis of the facts with "He wanted to fly away / But was held fast." He also says, "Speak! Speak! " This is where Xuedou turns himself. How will you speak? If you make a cry of pain, you're wrong; if you don't make a cry of pain, then how do you understand? Though Xuedou versifies most wondrously, no matter what he does he can't leap out either. 54. Yunmen Extends Both Hands

Introduction

Having penetrated beyond birth and death, one sets devices in motion; perfectly at ease, one shears through iron and cuts nails; wherever one goes one covers the universe. Tell me, whose behavior is this?

Story

Yunmen asked a monk, "Where did you come here from?" (Don't say Xichan. This question is a probe, a means of observation. Don't say east, west, north, or south.) The monk said, "Xichan." (As it turns out, he's too literal. At that moment the monk should have given him some of his own provisions.) Yunmen said, "What is being said at Xichan these days? " ("I want to bring it up, but I fear it would startle you." Yunmen profoundly discerns all comers. "Xichan was like you, teacher, talking in your sleep.") The monk extended both hands. (He's been defeated. He took in a thief and got his house ransacked. This will inevitably cause people to doubt.) 259

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Yunmen slapped him. (He acts according to the imperative. The monk should be hit. A fleeting chance is hard to meet with.) The monk said, "I'm still talking." (So you want to change your plea? Still he seems to have the ability to take over.) Yunmen then extended his hands. (Danger! The monk is being given an excellent mount, but he doesn't know how to ride it.) The monk was speechless; (What a pity!) Yunmen hit him. (Don't let him go. It should be Yunmen who takes this beating. Why? When you don't settle what should be settled, you invite disorder. How many blows should you receive? Yunmen let up on him a little. If he hadn't let up, what should he have done?)

Comment ry

Yunmen asked the monk, "Where did you come here from?" The monk said, "Xichan." This is direct face to face talk, like lightning. Yunmen said, "What is being said at Xichan these days?" This too is just ordinary conversation. The monk, however, is also an adept; contrary to expectations, he goes to test Yunmen—he immediately extended his hands. Had it been an ordinary person who met with this test, he would have been flustered and agitated; but Yunmen has a mind like lightning, and immediately slapped him. The monk said, in effect, "You may hit me, but I'm still talking." The monk had a place to turn around, so Yunmen opened up and extended his hands. The monk was speechless, so Yunmen hit him. Look—since Yunmen is an adept, whenever he takes a step he knows where the step comes down. He knows how to observe in front and take notice behind, not losing his way. This monk only knows how to look ahead; he's unable to observe behind. Verse

At once he takes the tiger's head and the tiger's tail— (The sword that kills, the sword that gives life. It's only for this monk. A thousand soldiers are easy to get, but one general is hard to find.)

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His stern majesty extends everywhere.

(He silences everyone on earth. He covers the universe.) I ask back, "Didn't you know how dangerous it was?" (You shouldn't blindly fetter and beat them. After all Xuedou himself doesn't know. You are about to get hit yourself.)

Xuedou says, "I leave off."

(Had he not left off, then what? Everyone on earth loses out all at once. I hit the meditation seat once.) Commentary

Xuedou's verse on this story is easy to understand; its overall intent is to praise the sharp point of Yunmen's ability. Thus he says, "At once he takes the tiger's head and the tiger's tail. " An ancient said, "Occupy the tiger's head, take the tiger's tail, and then at the first statement you'll understand the source meaning." Xuedou just settles the case on the basis of the facts. He likes the way Yunmen is able to occupy the tiger's head and also take the tiger's tail. When the monk extended his hands and Yunmen hit him, this was occupying the tiger's head. When Yunmen extended his hands and the monk was speechless so that Yunmen hit him again, this was taking the tiger's tail. When head and tail are taken together, the eye is like a shooting star.

Yunmen is naturally like lightning; in fact, "His stern majesty extends everywhere." The wind whistles all over the world. "I ask back, 'Didn't you know how dangerous it was?"' Unavoidably there was danger. Xuedou says, "I leave off." But say, right now as I don't leave off, then what? Everyone in the world will have to take a beating.

Chan followers these days all say that when Yunmen extended his hands the monk should have repaid him with some of his own provisions. This seems correct, but in reality it isn't. Yunmen can't just get you to stop this way only—there must be something else besides.

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55. Daowu’s Condolence Call

189a 55. Daowu' Condolence Call

Introduction

Secure in complete reality, one obtains realization right there. In contact with the flow, in control of things, one assumes responsibility directly. As or cutting off onfusion nstantaneously, or owering like a gigantic wall, where one sits on the tiger's head and takes the tiger's tail this I leave aside for the moment. Is there a way to help people by setting out a path?

Story

Daowu and Jianyuan went to make a condolence call. Jianyuan hit the coffin and said, "Alive or dead?" (What is he saying? He sure isn' alert. He is lingering in duality.) Daowu said, "I won' say alive, and I won' say dead." (When a dragon howls, fog appears; when a tiger roars, wind rises. He buys the hat to fit the head. He' indhearted.) ianyuan aid, "Why on' ou ay?" He' stumbled past. As it turns out, he misunderstands.) Daowu said, "I on' say, I on' say. (He pours oul ater ight n ianyuan's head. The first arrow was still light; the second arrow goes deep.) On the way back, (Not very alert.) Jianyuan said, "Tell me right away, or I'l hit you." (Now he's getting somewhere. It's rare to meet an adept; you often ncounter eople ho cling to ixed points of reference. Idiots like this go to hell like a shot.) Daowu said, "You may hit me, but I on' say." (He must repeat this again and again. He makes a counterattack. This old guy's whole body is covered with muddy water. His original attitude is unchanging.) Jianyuan then hit him. (A good whack. But why does he hit him? There have always been people who have received unjust beatings.) Later Daowu passed on. Jianyuan went to Shishuang and told him this story. (He knows yet deliberately offends. He doesn' know whether he's right or wrong—if he's right, that would be amazing.) Shishuang said, "I on' say live, and I on' say ead. (How resh and new! Yet there have always een people who have this kind of ood and drink.) Jianyuan said, "Why won' ou say?" 262

55. Daowu's Condolence Call

(Though his words are the same, his intent is different. Is this the same as his asking before, or different?) Shishuang said, "I won't say, I won't say." (Throughout the universe. If the waves of Chan were alike, innumerable ordinary people would get bogged down.) At these words Jianyuan had an insight. (The blind man! Better not fool me.) One day Jianyuan took a hoe into the teaching hall and walked back and forth. (He has found life within death. He should show some life for his late teacher. Don't question him— but observe this fellow's embarrassment.) Shishuang said, "What are you doing?" (He just follows along.) Jianyuan said, "I'm looking for relics of the late teacher." (He hangs a medicine bag on a hearse. Too bad he was not so careful at first. What are you saying?) Shishuang said, "Immense waves spread far and wide, foaming billows flood the skies—what relics of the late teacher are you looking for?" (Only that adept could say this. Why gather in crowds?) Xuedou added a comment, "Heavens, heavens!" (Too late—he draws the bow after the thief is gone. He should be buried in the same pit.) Jianyuan said, "This is just where to apply effort." (Tell me, what does this really mean? What has the late teacher ever said to you? All along this fellow has been unable to get himself out.) Taiyuan Fu said, "The late teacher's relics are still present." (Does everyone see? They're like a flash of lightning. What worn out straw sandals are these? Fu has realized a little bit.)

Commentary

Daowu and Jianyuan went to a house to make a condolence call. Jianyuan hit the coffin and said, "Alive or dead?" Daowu said, "I won't say alive, and I won't say dead." If you can immediately penetrate at these lines, if at these words you immediately know the point, then this is the key to penetrating beyond life and death. Otherwise, you will miss it over and over again, even though it's right in front of you.

Observe how these ancients were always mindful of this matter, whatever they were doing. As soon as they got to the house to 263

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i89b offer condolences, Jianyuan hit the coffin and asked Daowu, "Alive or dead?" Without stirring a bit Daowu replied, "I won't say alive, I won't say dead." Jianyuan was face to face with it, but he stumbled past, running after the other man's words, going on to say, "Why won't you say?" Daowu said, "I won't say, I won't say." Daowu could be said to have compassionately met an error with an error. Jianyuan was still not awake; on the way back he again said, "Tell me right away, or I'll hit you." What does he know of good and bad? This is what is called a good intention not getting a good reward. Kind as before, Daowu said, "You may hit me, but I won't say." Jianyuan then hit him. Even so, Daowu won the point. Daowu was dripping with blood like this to help him, but Jianyuan was unseeing.

After being hit, Daowu told Jianyuan, "You should go away for a while; if the monastery director finds out, he may make trouble for you." Extremely kind, Daowu secretly sent Jianyuan away. Later Jianyuan came to a small temple where he heard a workman reciting the Avalokitesvara scripture, where it says, "To those who would attain salvation as monks, he appears as a monk to teach them. " Suddenly Jianyuan was greatly awakened and said, "I was wrongly suspicious of my teacher before. How was I to know this affair isn't in words?" As an ancient said, "Even people beyond measure can be whirled about in the stream of words." Some interpret intellectually and say that when Daowu said, "I won't say, I won't say," he had thereby already said something, and that this is what is called turning a backflip, making people unable to get hold of you. If you understand this way, how will you attain tranquillity? If you walk the real earth, you aren't even a hair's breadth away.

Once seven women sages were walking through a cremation ground. One pointed to a corpse and asked the others, "The corpse is here —where is the person?" The eldest sister said, "What? What?" and all seven together experienced acceptance of birthlessness. But how many are like this? Maybe one out of ten thousand. Later Jianyuan went to Shishuang and told this story. Shishuang too said, "I won't say alive, and I won't say dead. " Jianyuan 264

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asked why not; Shishuang said, "I won't say, I won't say," and Jianyuan was thereupon enlightened.

One day Jianyuan took a hoe into the teaching hall and walked back and forth. He intended to display his insight. Sure enough Shishuang asked him, "What are you doing?" Jianyuan said, "Looking for relics of the late teacher. " Shishuang then cut off his footsteps, saying, "Immense waves spread far and wide, foaming billows flood the skies—what relics of the late master are you looking for? " Since Jianyuan was looking for relics of the late teacher, why did Shishuang nevertheless talk to him this way? At this point, if you can comprehend the words, "I won't say alive, I won't say dead," then you will know that the entire capacity is put to use throughout. If you make up rationalizations, hesitate and ponder, then it will be impossible to see.

Jianyuan said, "This is just where to apply effort." See how after his enlightenment he can spontaneously speak so extraordinarily. Daowu's skull bone was golden; when struck it sounded like metal. Xuedou commented, "Heavens, heavens!" His meaning comes down on both sides.

Taiyuan Fu said, "The late teacher's relics are still present." Naturally what he said was fitting—at once he put this loose end in place.

But tell me, what is the most essential point? Where is effort applied? Haven't you heard it said that if you penetrate one point you penetrate myriad points at once? If you can penetrate "I won't say, I won't say," then you silence everyone on earth. If not, you must study for yourself and awaken yourself. You mustn't take it easy and let the days go by—you must value the time. Verse

Rabbits and horses have horns—

(Chop them off. How extraordinary! How fresh and new!) Oxen and rams have no horns.

(Chop them off. What pattern is forming? You may fool others ... )

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