T2003 The Blue Cliff Record

56. One Arrow Smashes Three Barriers

The Blue Cliff Record

Nary a hair, nary a wisp —

("In the heavens and on earth, I alone am the honored one." Where will you search?)

Like mountains, like peaks.

(Where are they? Waves arising on level ground. They clog your nostrils.)

The golden relics still exist right now— (Cutting off tongues, choking throats. I put them to one side; I only fear there won't be anyone who can recognize them.)

With foaming waves flooding the skies, where can they be put?

(He lets his move go. They're right where you are, but you miss them. They can't be put in your eyes or ears.) There's no place to put them—

(After all. Yet Xuedou has managed somewhat. But as it turns out he's sunk in a deep pit.)

Even Bodhidharma on his way back West has lost them. (What the ancestors do not complete becomes the burden of the descendants. I'll hit, saying, "Then why are they here?")

Commentary

Xuedou knows how to add footnotes exceptionally well. He is a descendant of Yunmen, with the ability to include three statements in each statement. He explains thoroughly where it's hard to express, opens up the unopenable. He produces the most crucial and essential point in verse, immediately saying, "Rabbits and horses have horns— / Oxen and rams have no horns." Why do rabbits and horses have horns? Why have oxen and rams no horns? Only if you can penetrate the preceding story will you realize Xuedou has a way to help people.

Some mistakenly say, "Not saying is saying; no statement is a statement. Though rabbits and horses have no horns, Xuedou says 266

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they do; though oxen and rams have horns, Xuedou says they don't." But this has nothing to do with it. They don't know that the ancients' myriad changes, manifesting such spiritual powers, were just to break up your psychic ghost cave. If you can penetrate through, it's not even worth using the word "understand." "Rabbits and horses have horns— / Oxen and rams have no horns. /Nary a hair, nary a wisp— / Like mountains, like peaks." These four lines are like a wish-fulfilling jewel. Xuedou has spit it out whole right in front of you.

The last part of the verse is all settling the case according to the facts. "The golden relics still exist right now— / With foaming waves flooding the skies, where can they be put?" This versifies the statements of Shishuang and Taiyuan Fu. Why is there no place to put them? "Even Bodhidharma on his way back West has lost them." The sacred tortoise is dragging its tail—this is where Xuedou turns around to help people. An ancient said, "Just study the living word, not the dead word." Since the relics are lost, why is that bunch still struggling over them?

190a

56. One Arrow

Smashes Three Barriers

Introduction

Buddhas have never appeared in the world—there is no doctrine to be given to people. The Chan founder never came from India— he never passed on the mind transmission. Since people now do not understand, they frantically search outside themselves. They still don't know that the one great matter right where they are cannot be grasped even by the sages. Right now, where do seeing and not seeing, hearing and not hearing, speaking and not speaking, knowing and not knowing come from? If you cannot apprehend clearly, then try to understand inside the cave of complications. 267

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Story

Chan student Liang asked Qinshan, "How is it when a single arrowhead penetrates three barriers?" (Danger! Undeniably extraordinary— a fierce general.) Qinshan said, "Bring out the lord within the barriers." (He comes on directly. He wants everyone to know. Mt. Zhu is high, Mt. An is low.) Liang said, "So then knowing my fault I must change." (He sees the opportunity and acts. He's already fallen into the secondary.) Qinshan said, "Why wait any longer?" (There's capture, there's release. When the wind blows the grass bends.) Liang said, "A well shot arrow doesn't hit anywhere," and set off. (After all. So he is trying to change his plea. He strikes with his second blow, but Qinshan feels no pain.) Qinshan said, "Come here a minute." (Summoning is easy, dispatching is hard. What good is someone who turns when called?) Liang turned his head; (As it turns out he couldn't hold fast. He's hit.) Qinshan held him and said, "Leaving aside for the moment a single arrowhead penetrating three barriers, let's see you shoot an arrow." (He lies down in the tiger's mouth. Waves against the current. Having seen one's duty but not doing it is lack of courage.) Liang hesitated. (As it turns out he searches without finding. I'd hit, saying, "Too bad.") Qinshan hit him seven times and said, "I'll allow as this fellow will be doubting for thirty years." (The imperative must be so. There's a beginning, there's an end. Qinshan is correct at the beginning and correct at the end. It's Qinshan who should receive this beating.)

Commentary

Liang was undeniably a battle-tested general. In Qinshan's hand he turned to the left and revolved to the right, bringing down his whip and flashing his stirrups. In the end, what a pity—his bow is broken, his arrows are used up. Even so, "General Li Guang had a glorious reputation, but was never enfeoffed, so it was useless. " This story has an exit and an entry, a capture and a release. Taking charge of a situation, one brings it up face to face; face to 268

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face, taking charge of the situation is swift. Throughout there is no falling into being and nonbeing or gain and loss. This is called mysterious activity. If one lacks strength, one will stumble. This monk too was a brave spirited Chan monk; he posed a question that really startles the crowd. Being an expert Chan teacher, Qinshan immediately knew the point of the question. How is it when a single arrow penetrates three barriers? Qinshan's reply meant, "For the moment leave aside your shooting through; try to bring out the lord within the barriers." Liang's saying, "So then knowing my fault I must change" was undeniably extraordinary. Qinshan said, "Why wait any longer?" See how he replied— this question of Qinshan's has no gaps.

Finally Liang just said, "A well-shot arrow doesn't hit anywhere," and turned to leave. As soon as he saw him talking this way, Qinshan immediately called out to him, "Come here a minute." After all Liang couldn't hold fast; he turned his head. Qinshan held him and said, "Leaving aside for the moment a single arrow penetrating three barriers, let's see you shoot an arrow." When Liang hesitated, Qinshan struck him seven times. After this he went on to pronounce a curse on Liang, saying, "I'll allow this fellow will be doubting for thirty years."

Chang followers these days all say, "Why didn't he hit him eight times or six times? Why just seven times? Or else why didn't he hit him immediately as he was asking him to try to shoot?" This may seem right but really isn't. For this story you must not cherish the least bit of rationalizing calculation in your mind; you must pass beyond the words. Only then will you be able to have a way to penetrate the three barriers at a single statement and to shoot an arrow. If you keep thinking of right and wrong, you will never be able to get a grip on it.

At that time, if the monk had been a real man, Qinshan would have been in great danger too. Since Liang could not carry out the imperative, he couldn't avoid it being carried out on him. But tell me, ultimately, who is the lord within the barriers? 190b

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190c Verse

I bring out the lord within the barriers for you— (On target. Face to face, you still miss it. Retreat! Retreat!) You who would shoot an arrow, don't be careless! (Once dead, one doesn't come back to life. Very obscure. Gone by.)

Take an eye and the ears go deaf;

(In the left eye half a pound. He lets his move go. On the left not advancing, on the right not retreating.) Let go an ear and the eyes both go blind. (In the right eye eight ounces. He finds only one road. Advance and you fall into a pit; retreat and a ferocious tiger bites you.)

I can admire a single arrow point penetrating three barriers—

(How is it when the entire capacity comes forth this way? What is he saying? The barriers have been smashed; the barriers have fallen.)

The trail of the arrow is truly clear. (Dead man! Tsk! I hit, saying, "Do you see it?") You don't see?

(A leper drags along his companions. He's creating complications.)

Xuansha had words for this:

(Who isn't Xuansha?)

"A great adept is the primordial ancestor of mind." (With one line he cuts off the flow and puts myriad impulses to rest. The great adept is under one's own control. Before heaven and earth and the world existed, where would you live?)

Commentary

Several lines of this verse draw on a verse of Guizong. In Chan this is called talk of the source message, and Guizong was given the name "Return to the Source."

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Later Tongan heard of this story and said, "Mr. Liang was well able to shoot arrows, but he didn't know how to hit the target." A monk asked, "How can one hit the target?" Tongan said, "Who is the lord within the barriers?" Later a monk cited this to Qinshan. Qinshan said, "Even if Mr. Liang had been this way, he still wouldn't have escaped my remarks. Although he is right, Dongan is not good-hearted."

Xuedou says, "I bring out the lord within the barriers for you." Open your eyes and you can see, close your eyes and you can see too. With form, without form—all is cut into three. "You who would shoot an arrow, don't be careless!" If you are able to shoot well, you won't be careless. If you don't shoot well, obviously you are careless. "Take an eye and the ears go deaf; / Let go an ear and the eyes both go blind." When an eye is taken, why do the ears then go deaf? When an ear is let go, why do the eyes then go blind? You can penetrate these words only if you have no grasping and rejection; if you grasp and reject, it will be impossible to see. "I can admire a single arrow point penetrating three barriers— / The trail of the arrow is truly clear." Liang asked, "How is it when a single arrow point penetrates three barriers?" Qinshan said, "Bring out the lord within the barriers." These statements and everything down to Tongan's case at the end are all the trail of the arrow.

In the end, how is it? "You don't see? / Xuansha had words for this: / 'A great adept is the primordial ancestor of mind.'" It is commonplace to take mind as the ultimate principle of Chan; here though, why is the great adept still the ancestor of this mind even before the universe was born? If you can thoroughly understand this time, only then will you be able to recognize the lord within the barriers.

"The trail of the arrow is truly clear." If you want to hit the target, there clearly is a trail behind the arrow. But what is the trail behind the arrow? Before you'll understand you must apply concentrated mental effort on your own.

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57. The Stupid Oaf

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"A great adept is the primordial ancestor of mind." Xuansha often taught his disciples this. This is from a verse of Guizong's which Xuedou wrongly attributes to Xuansha. Students of today who take this mind as the original source can study till kingdom come and still never understand. For one who is a great adept, even mind is still just the descendant. "Before the universe" is already the secondary; at just such a time, what is "before the universe"? 57. The Stupid Oaf

i9ia Introduction

Before you penetrate, it seems like a silver mountain, an iron wall. Once you have penetrated, all along it was your self that was the silver mountain, the iron wall. If someone asks me, "So what?" I would just say, "Here, if you can reveal the sole potential and observe the sole object, occupy the essential bridge and not let profane or holy pass, this would not be beyond your inherent capacity. " If, on the other hand, you are not yet thus, observe the look of an ancient.

Story

A monk asked Zhaozhou, "'The supreme Way has no difficulties— just avoid discrimination.' What is not discriminating?" (So many people cannot swallow these iron brambles. There are many people who have doubts about this. A mouthful of frost.) Zhaozhou said, "In the whole universe I alone am the honored one." (He heaps up a pile of bones on level ground. All at once he's taken Chan students in tow. A talisman hard as cast iron.) The monk said, "This is still discrimination." (As it turns out he's rolled along after Zhaozhou. He challenges the old fellow.) Zhaozhou said, "Stupid oaf! Where is the discrimination?" (Mountains crumble, rocks shatter.) The monk was speechless. (I forgive you a beating. His eyes open wide, his mouth is agape.)

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Commentary

The monk questioned Zhaozhou about the saying, "The supreme Way has no difficulties— ust avoid discrimination." There are quite a few people who misunderstand. How so? They say the supreme Way basically has no difficulties, but also there is nothing about it that's not difficult; it's just that it's only averse to discrimination. If you understand this way, you won't even see it in a dream in ten thousand years.

Zhaozhou often used this saying to question people; this monk turned around and used it to question him. If you look in the words, this monk does after all startle heaven and shake the earth. If it is not in the words, then what? Study for thirty more years. You must be able to turn this little key before it will open. To grab the tiger's whiskers you need your own abilities. Heedless of the mortal danger, the monk dared to grab the tiger's whiskers and said, "This is still discrimination." Zhaozhou immediately blocked him by saying, "Stupid oaf! Where is the discrimination?" Had the monk asked anyone else, he would have seen him flustered and confused. But what could he do to this old adept? Zhaozhou moved where it was impossible to move, turned where it was impossible to turn. If you can pass through, all kinds of vicious words and mundane nonsense are exquisite; when you get to the real point, then you see Zhaozhou's naked heart. When the monk said he was still discriminating, Zhaozhou said, "Stupid oaf! Where is the discrimination?" The eye of Chan teachers must be thus, like the golden winged bird parting the ocean waters to seize a dragon directly and swallow it.

Verse

Deep as the ocean,

(What measure is this? The abyssal source is impossible to fathom. There is still a half yet unattained.) Firm as a mountain.

(Who can shake him? This is still only halfway there.) 273

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191b A mosquito sports in the fierce wind in the sky, (There are some like this. After all, he didn't assess his strength; he certainly didn't measure himself.) An ant tries to shake an iron pillar.

(There's no different dirt in the same hole. He's out of touch.

You're a fellow student with him.)

Discrimination—

(Carrying water to sell at the river. What is he saying? Zhaozhou is here.)

A cloth drum under the eaves.

(It is already there before anything is said. They're buried in the same pit, extremely numerous. I hit, saying, "I choke you off. ")

Commentary

Xuedou explains Zhaozhou's two lines in the story by saying, "Deep as the ocean, / Firm as a mountain." The monk said, "This is still discrimination," so Xuedou says that this monk is like a mosquito playing in a gale, like an ant trying to shake an iron pillar. Xuedou praises this monk's bravery. Why? "The supreme Way has no difficulties" is something superior people use, yet this monk dared to talk this way. Zhaozhou didn't let him go; he said, "Stupid oaf! Where is the discrimination?" Isn't this a fierce wind, an iron pillar? "Discrimination— / A cloth drum under the eaves." At the end Xuedou picks this up to bring you to life. If you recognize it clearly, you are carrying the whole thing yourself. What's the reason? "If you want intimate understanding, don't use a question to ask. " That is why "the cloth drum under the eaves. " 274

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Story

A monk asked Zhaozhou, 'The supreme Way has no difficulties— just avoid discrimination'—isn' this a cliché or eople today?" (A double case. This oo is a oint hat akes eople doubt. He's reading on a scale beam hard as iron. There's still this. Don' judge others based on yourself.) Zhaozhou said, "Once someone asked me, and simply ouldn't xplain or ive years." (Honest speech s better than a red face. A monkey eats a caterpillar; a mosquito bites an iron ox.)

Commentary

Zhaozhou usually didn't hit or shout; his action went beyond hitting and shouting. This monk's question was also very special; it would have been hard for anyone but Zhaozhou to answer. Since Zhaozhou was an adept, he just said, "Once someone asked me, and I simply ouldn't xplain or ive years." The question as ike a huge wall, and the answer didn' make light of it. Just understand it this ay and it's right ere; if ou don't nderstand, don't make rationalizations.

When Wayfarer Zong was the scribe in Xuedou's community, Xuedou ad im contemplate "The supreme ay as o difficulties; just avoid discrimination." Thereby Zong had an awakening. One day Xuedou asked him, "What is the meaning of ' he supreme Way has no difficulties; just avoid discriminating'?" Zong said, "Animal, animal." Later he lived in seclusion. Whenever he went to teach, he wrapped his straw sandals and his scriptures in his vestment. A monk asked, "What is your family style?" Zong said, "Straw sandals wrapped in a vestment." The monk said, "What does this mean?" Zong said, "I go downtown in my bare feet." Thus it s said, "Making offerings to the Buddha is not a matter of lot of incense." If ou can penetrate through to freedom, then letting go or holding on is up to you. Since this story is one question 275

59. Why Not Quote It Fully?

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i9 ic and one answer, clear and perfectly obvious, why did Zhaozhou say he couldn't explain? And tell me, is this a cliché for people today or not? Did Zhaozhou answer him inside or outside the nest of cliches? You must realize that this matter isn't in words. One who penetrates the bone and marrow, whose trust is thoroughgoing, will be like a dragon in water, like a tiger in the mountains. Verse

The elephant king trumpets;

(Noblest of the noble, riches of the rich. Who isn't awed? Good news.)

The lion roars.

(An expert among experts. All the beasts' brains burst. A good route to enter by.)

Flavorless talk

(When we're reviling each other, you may lock jaws with me. It's like an iron spike; where is there to bite into? He couldn't explain for five years and more; carrying all China in a single leaf boat, far in the distant flats, waves are rising; who knows there is another, better realm of thought?)

Chokes people off.

(When we're spitting on each other, you may spray me with slobber. Ha! What are you saying?) South, north, east, west—

(Is there? Is there? In the heavens, on earth. Heavens, heavens!)

The raven flies; the rabbit runs.

(Throughout all time. Buried alive all at once.) Commentary

Zhaozhou said, "Once someone asked me, and I simply couldn't explain for five years. " This is like an elephant trumpeting, a lion roaring, flavorless talk choking people off. "South, north, east, west— / The raven flies; the rabbit runs." If Xuedou didn't have 276

59. Why Not Quote It Fully?

the last lines, where else would he have come from? Since the raven (sun) flies, and the rabbit (moon) runs, tell me, where do Zhaozhou, Xuedou, and I end up?

59. Why Not Quote It Fully?

Introduction

He includes the heavens and encompasses the earth, going beyond holy and profane. He points out the ineffable mind of Nirvana in the midst of all things and decisively establishes the lifeline of Chan practitioners in the midst of trials and tribulations. Tell me, endowed with whose power can one get to be this way? Story

A monk asked Zhaozhou, "'The supreme Way has no difficulties— just avoid discrimination.'" (Again it's hauled out. What is he saying? A triple case.) "As soon as there are words spoken, this is discrimination." (He takes a mouthful of frost.) "So how do you help people?" (He presses the old fellow. Kaa!) Zhaozhou said, "Why don't you quote this saying in full?" (The thief is a small man, but his wisdom surpasses a lord's. Zhaozhou is a thief who steals in broad daylight. He's riding the bandit's horse in pursuit of the bandit.) The monk said, "I only remember up to here." (Two people playing with mud. The monk has met a robber. When immobile it's hard to be a worthy opponent.) Zhaozhou said, "It's just this: 'The supreme Way has no difficulties—just avoid discrimination.'" (In the end it's up to this old fellow. The monk had his eyes snatched away; he's been overtaken.)

Commentary

Zhaozhou's saying, "It's just this: 'The supreme Way has no difficulties—just avoid discrimination'," is like a spark, like lightning. Capturing and releasing, killing and giving life—he has such 277

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free mastery. All agree Zhaozhou has eloquence beyond the common crowd.

Zhaozhou often taught with this saying: "'The supreme Way has no difficulties—just avoid discrimination.' As soon as there are words spoken, 'this is discrimination,' 'this is clarity.' I do not i92a abide in clarity; do you still preserve anything?" Once a monk asked, "Since you do not abide in clarity, what is to be preserved?" Zhaozhou said, "I don't know either." The monk said, "If you don't know, why do you say you don't abide in clarity?" Zhaozhou said, "You have managed to ask about the matter; you can go now." Later a monk picked on his gap to question him; this monk's questioning was undeniably extraordinary, but nevertheless it was just mental activity. Someone else would have been unable to handle this monk, but Zhaozhou was an adept; he immediately said, "Why not quote this saying in full?" The monk too knew how to turn around and show his mettle: he said, "I only remember up to here." It seems just like an arrangement. Zhaozhou answered directly, not needing any calculations. An ancient said of this, "Continuity is indeed difficult." Zhaozhou distinguished dragons from snakes and differentiated right from wrong, after all a true adept. He snatched the monks' eyes away without running afoul of his sharp point. Without relying on calculation, he was spontaneously exactly appropriate.

It's wrong to say either that he made a statement or didn't make a statement; nor will it do to say he neither made nor didn't make a statement. Zhaozhou left behind all permutations of logic. Why? If one discusses this matter, it is like sparks, like lightning. Only if you look quickly can you see it. If you vacillate you won't avoid losing your life.

Verse

Water poured on cannot wet;

(What are you saying? Too deep and remote. What is there to discuss?)

Wind blowing cannot penetrate.

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(Like space. Hard, impervious. Address your plea to the sky.)

The tiger prowls; the dragon walks;

(He is independent, indeed outstanding.) Ghosts howl; spirits wail.

(Everyone cover your ears! When the wind blows the grasses bend. Are you not a fellow student of theirs?) His head is three feet long—I wonder who it is? (A strange being. A sage from where? Do you see?) Standing on one foot, he answers back without speaking. (Tsk! He draws back his head and lets his move go. Mountain sprite? He shouldn't be let go, so I strike.) Commentary

"Water poured on cannot wet; / Wind blowing cannot penetrate. / The tiger prowls; the dragon walks; / Ghosts howl; spirits wail." There's no place for you to chew on. These four lines refer to Zhaozhou's answer, which is indeed like a dragon galloping, a tiger charging. This monk just got an embarrassment. Not only this monk; even the ghosts howl, the spirits wail. It's like when the wind blows the grasses bow.

Of the final two lines it could be said, "One son has intimately understood." "His head is three feet long—I wonder who it is? / Standing on one foot, he answers back without speaking." A monk asked an ancient, "What is the Buddha?" The ancient said, "The head is three feet long, the neck two inches long." Xuedou draws on this to use in the verse. Do you people recognize him? Not even I know him. All at once Xuedou has fully depicted Zhaozhou. The real one has always been within—all of you must investigate carefully and try to see it.

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60. The Staff Changes into a Dragon

Introduction

Buddhas and sentient eings—fundamentally here's o difference between them. Mountains, rivers, and oneself—how could there be any distinction? Why then is it all divided into two sides? Even if you can set words turning and occupy the essential bridge, it still won' do to let go. If you don't let go, the whole earth isn't worth grasping. But what is the place to set words turning? Story

Yunmen showed his staff o the assembly and said, (He transforms according to the occasion. The sword that kills, the sword that brings life. He's snatched your eyes away.) "The staff as changed into a dragon" (Why be roundabout? Why change?) "and swallowed the universe." (No Chan practitioners can preserve their lives. Did he choke you? Where will you settle and live?) "Mountains, rivers, the whole earth—where are they to be found?" (In the ten directions there are no walls; on the four sides there are no gates. East, west, south, north, the our ntermediate points, above, below. What about this?)

Commentary

"The staff as changed into a dragon and swallowed the universe. Where are the mountains, rivers, and earth to be found?" If ou say they xist, you are blind; if ou say hey on' xist, ou re dead. Do you see where Yunmen helped people? Bring the staff ack to me! People these days do not understand Yunmen's solitary revelation. Instead they say he went to form to explain mind, relied on things to reveal principle. But the Buddha couldn't have been ignorant of this theory as he taught the Dharma for forty-nine years; why hen did he also eed o hold p the lower or asyapa' smile? The old fellow then caused confusion by saying, "I have the treasury of ision of ruth, the ineffable mind of irvana—these I 280

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pass on to Kasyapa." Why was there still a need for the specially transmitted mind seal? Given that you are Chan students, do you understand this specially transmitted mind?

If there is a single thing in your heart, then mountains, rivers, the whole earth, appear in profusion before you; if there isn't anything in your heart, then outside there is nothing at all. How can you talk about principle and knowledge fusing, about world and mind merging? What's the reason? When one is understood, all are understood; when one is clear, all are clear. Changsha said, "People studying the Way don't know the real, because they've always recognized their cognizing mind; this, the basis of countless eons of birth and death, fools call the original person." If you suddenly break through the psychophysical elements so that body and mind are one and there is nothing else outside your body, you still haven't attained the other half. How can you talk about revealing mind in form, demonstrating principle by phenomena?

An ancient said, "As soon as one atom arises, the whole world is contained therein." But which atom is this? If you can know this atom, you can know the staff. As soon as Yunmen picks up his staff, we immediately see his unconfined marvelous activity. Such talk is already complicating the matter; how much more so is transforming the staff into a dragon! Librarian Qing said, "Has there ever been such talk in the Buddhist canon?" Every time he turned to his staff, Yunmen brought out the great function of his whole capacity and helped people in a way that was very lively. Bajiao said, "If you have a staff, I'll give you a staff; if you have no staff, I'll take your staff away."

Yongjia said, "This is not an empty exhibition of form; it is the actual traces of the Buddha's precious staff."

Long ago in the time of Dlpankara Buddha, the future Buddha spread his hair to cover some mud for that Buddha. Dipankara said, "A temple should be built here." An elder present thereupon set up a blade of grass there and said, "The temple has been built. " Tell me, where is this scene to be found?

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Xuedou said, "At a blow, experience it; at a shout, receive it rightly. " Tell me, receive what rightly? Suppose someone asks what the staff is—should you turn a backflip? Should you clap your hands? All this would be mental gymnastics, with no connection. Verse

The staff swallows the universe —

(What is he saying? The staff is used only for beating dogs.)

He vainly talks of peach blossoms floating on the rushing waves.

(Open the passage to the beyond, and all the sages will stand downwind. It's not a matter of grasping clouds and fog. Being able to say it thousands of times isn't as good as catching it once.)

For those with tails burnt off, it's not a matter of grasping clouds and fog;

(On all sides—I just observe. It's just a stick of dry firewood.)

Why should the exhausted ones necessarily lose their courage and spirit?

(Everyone's temper is like a king's. It's just that you are far, far away. What will you do about being scared?) I have picked it up—

(Thanks for being so compassionate; you're kindhearted.) Do you hear or not?

(You can't avoid falling into the weeds. Why hear?) One simply must be completely free —

(Leftover soup, spoiled food. Where does the universe come from?)

Stop any further confusion.

(One who quotes this rule has already broken it. It's about to reach your head. I strike and say, "It won't do to let go. ")

With seventy-two blows I'm letting you off easy— 282

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(I've never carried out this imperative, but if you are going to act according to the imperative, it's lucky you found me.)

Even with one hundred fifty it's hard to forgive you. (A just order must be carried out. How could it only be this many? Even if he gave three thousand blows in the morning and eight hundred in the evening, what good would it do?)

Xuedou suddenly picked up his staff and came down from his seat;

All at once the assembly scattered and fled. (Why does Xuedou have a dragon's head but a snake's tail?)

Commentary

Ynnmen helps people by a circuitous path; Xuedou helps people by a direct shortcut. That's why Xuedou discards the transformation into a dragon; he doesn't need such talk, just "the staff swallows the universe." Xuedou's intent is to have people avoid fanciful interpretations. He goes on to say, "He vainly talks of peach blossoms floating on the rushing waves." There's no further need for changing into a dragon. At the Gate of Yu there's a three level rapids; every year in the third month when the peach blossoms bloom and the waves rise, the fish who can go against the current and leap past the rapids change into dragons. Xuedou says that even if they change into dragons, this too is still vain talk. "For those with tails burnt off it's not a matter of grasping clouds and fog." When fish pass through the Gate of Yu a celestial fire burns their tails; they grab the clouds and fog and depart. Xuedou means that though they change into dragons, it still isn't a matter of grabbing clouds and fog. "Why should the exhausted ones necessarily lose their courage and spirit?" A scripture commentary says, "Even bodhisattvas who have built up practice gasp for breath at the gate of Yu." This means that the realm of the cosmic unity is not something mastered by small virtue or small 283

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knowledge. It's like the fish trying to pass through the Gate of Yu, where those who cannot pass through fail and fall back, lying in the shoals of stagnant water, exhausted and gasping. Xuedou means that once they fail and fall back, they always lose their courage and spirit.

"I have picked it up— / Do you hear or not?" Again he adds footnotes; all at once he's swept it clean for you. All of you "simply must be completely free— / Stop any further confusion." If you go on with confusion, you have lost the staff.

"With seventy-two blows I'm still letting you off easy— / Even with a hundred fifty it's hard to forgive you." Xuedou has discarded the heavy for the light for your sake. An ancient said, "Seventytwo blows turns into one hundred fifty." These days people misunderstand and just calculate numerically and say, "It should be seventy-five blows; why is it instead just seventy-two blows? " They still don't realize that the ancient's meaning was outside the words. Thus it is said, "This matter is not in words." Xuedou drew on this to use in order to avoid people later on trying to rationalize. Even if you're truly free, you still rightly deserve seventy-two blows— this is still letting you off easy. If you're not free like this at all, it would be hard to let you go with one hundred fifty. Xuedou had completed the verse all at once, yet he picked up his staff again to help some more. Nevertheless, there wasn't even one with blood under his skin.

61. One Atom

193b Introduction

To set up the banner of the teaching and establish its fundamental message is a matter for a genuine master. To judge dragons and snakes and distinguish initiate from naive, one must be an accomplished teacher. As for discussing killing and giving life on the edge of a sword, discerning what is appropriate for the moment 284

61. One Atom

with a staff, this I leave aside for the moment; just tell me in one phrase how you will assess the matter of occupying the heartland single-handedly.

Story

Fengxue said, (He rouses clouds and brings rain. He wants to be host and be guest.) "If you set up a single atom," ("I am king of the teaching, autonomous master of the teaching." Clusters of flowers, clusters of brocade.) "the nation flourishes;" (This is not the business of his house.) "if you do not set up a single atom," (He sweeps away the tracks and obliterates the traces; having lost the eyes, the nostrils are gone too.) "the nation perishes." (Everywhere light shines. What is the use of the nation? This is entirely the business of his house.) Xuedou raised his staff and said, (One must stand like a mile-high wall to accomplish this. Bodhidharma is here.) "Are there any Chan practitioners who will live together and die together?" (Return the story to me. Even if you are thus, if you want to even out what is uneven, it is necessary to deal with Xuedou. But do you know? If you do, I admit you are free. If not, you get hit three thousand times in the morning, eight hundred times in the evening.)

Commentary

"If you set up a single atom, the nation flourishes; if you don't set up a single atom, the nation perishes. " Tell me, is it right to set up an atom, or is it right not to set up an atom? When you get here, your great function must become manifest before you'll understand. That is why Fengxue said, "Even if you can grasp it before it is spoken of, still this is remaining in the shell, wandering in limitation; even if you thoroughly penetrate it at a single phrase, you still won't avoid insane views on the way."

Fengxue was an adept in the line of Linji; he directly used his own provisions. "If you set up a single atom, the nation flourishes, and the old peasants frown." The meaning lies in the fact that to 285

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establish a nation and stabilize the country, it is necessary to rely on crafty ministers and valiant generals; after that, the unicorn appears, the phoenix soars—these are the auspicious symbols of the halcyon. How could the people of three-family villages know there are such things? When you do not set up a single atom, the nation perishes, the wind blows chill; why do the old peasants come out and sing hallelujah? Just because the nation has perished. In the Dong line they call this the point of transformation: there is no more Buddha, nor sentient beings; no affirmation, no negation, no good, no bad—it is beyond sound and echo, track or trace. That is why it is said, "Though gold dust is precious, in the eye it obstructs vision." And it is said, "Gold dust is a cataract on the eye; the jewel in one's clothes is the defilement of the Dharma. When even one's own spirit is not esteemed, who are the Buddhas and patriarchs?" Piercing and penetrating spiritual powers and their wondrous action would not be considered exceptional; when one gets here, with the patch robe over the head, myriad concerns cease—at this time, one does not "understand" anything at all. If one were to speak any more of mind, of nature, of the profound, of the wondrous, it would not be any use at all. Why? "One has one's own mountain spirit realm."

Nanquan said, "The seven hundred eminent monks at Huangmei all understood Buddhism; they did not inherit the patriarchy. Only workman Lu didn't understand Buddhism—so he became the patriarch." He also said, "The Buddhas of all times do not know what is; cats and oxen know what is." The old peasants either frown or sing, but tell me how you will understand. And what eye do they possess, that they are like this? You should know that in front of the old peasants' gates no ordinances are posted. Xuedou, having raised both sides, finally lifts up his staff and says, "Are there any Chan practitioners who will live together and die together? " Had there been someone who could come forth and make a statement, alternately acting as guest and host, that one would have avoided this old fellow Xuedou's pointing to himself in the end.

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Verse

The old peasants may frown,

(There is someone three thousand miles away. Delicious food is not for a satisfied man to eat.) But for now I hope the nation establishes a sturdy foundation.

(Everyone knows the song of peace. When you want to go, go; when you want to stay, stay. The whole world is one gate of liberation. How will you establish it?) Crafty ministers, valiant generals—where are they now? (Are there any? The land is broad, the people few, and rarely is anyone met with. But do not point to yourself.) Myriad miles' pure wind, one only knows for oneself. (As if there were no one else! Who will you have sweep the ground? Here's another cloud-dwelling saint.) Commentary

Previously he quoted both sides; here instead he just raises one side and lets the other go. He cuts down the long and adds to the short, abandons the heavy and goes along with the light. Thus he says, "The peasants may frown, / But for now I hope the nation establishes a sturdy foundation. / Crafty ministers, valiant generals—where are they now?" In one gulp he has swallowed everyone completely. That is why I say that the land is broad, the people few, and rarely is anyone met with. Are there any who know? Come forth and be buried in the same pit. "Myriad miles' pure wind, one only knows for oneself." This is where Xuedou points to himself. 287

62. Within There Is a Jewel

i94a Introduction

By means of he knowledge that has no teacher, one produces the marvelous function of nondoing; by means of unconditional compassion, one acts unasked as an excellent friend. In one statement there is killing, there is giving life; in one act there is releasing, there is capturing. Tell me, who has ever been thus? Story

Yunmen said, "Within heaven and earth," (The land is broad, the people few. The six directions cannot contain it.) "through space and time," (Stop living in a ghost cave. You already missed it.) "there is a ewel" (Where is it? ight s produced. Just don't seek t in the ghost cave.) "hidden in the mountain of orm." (A confrontation. Check!) "Pick up a lamp and go into the Buddha hall;" (It still can be discussed.) "take the triple gate and bring it on the lamp." (Yunmen is right, but undeniably difficult to understand. This eems o e etting somewhere, but f ou xamine horoughly, you will not avoid the odor of ung.)

Commentary

Yunmen says, "Within heaven and earth, through space and time, there is a jewel, hidden in the mountain of orm." Does Yunmen intend this as a ishing ole or a amp? hese lines are araphrased from Sengzhao's Jewel Treasury; Yunmen sed them to teach. The main idea is "How can you conceal a priceless ewel in the psychophysical elements?" The Jewel Treasury Treatise is n accord with Chan teaching. Quoting it, Jingqing asked Caoshan, "How is it when there is ultimately no body in the empty noumenon? Caoshan said, "Noumenon is thus; what about phenomena?" Jingqing said, "As is noumenon, so are phenomena." Caoshan said, "You can fool me, but what about the eyes of he sages?" Jingqing said, "Without the eyes of he sages, how could you know it is not so?" 288

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Caoshan said, "Officially, not even a needle is admitted; privately, even a cart and horse can pass. "

So it was said, "Within heaven and earth, in space and time, there is a jewel, hidden in the mountain of form." The intent of this is to show that everyone is fully endowed, each individual is complete. Yunmen thus brought it up to show his group; it is totally obvious—he couldn't go on and add interpretations for you like a professor. But he is compassionate and adds a footnote for you: "Pick up a lamp and go into the Buddha hall; bring the triple gate on the lamp." Now tell me, what does Yunmen mean by this? An ancient said, "The true nature of ignorance is identical to the nature of Buddhahood; the empty body of illusion is identical to the body of reality." It is also said, "See the Buddha mind right in the ordinary mind."

The mountain of form is the body-mind. "Within there is a jewel, hidden in the mountain of form." That is why it is said, "All Buddhas are in the mind; the deluded seek outside. Though they have a precious jewel within, they do not know it, and they let it rest there all their lives." It is also said, "The Buddha nature clearly manifests, but people dwelling on form cannot see it. If one realizes that people have no self, how does one's own face differ from the Buddha's face? The mind is the original mind, the face is the face born of woman—the rock of ages may be moved, but here there is no change."

Some people acknowledge radiant shining spirit as the jewel, but they cannot make use of it, and they do not realize its subtlety. Therefore they cannot set it in motion and cannot bring it out in action. An ancient said, "Reaching an impasse, change; having changed, you can get through. "

"Pick up a lamp and head into the Buddha hall" —as a matter of ordinary sense this can be fathomed, but what about "bring the triple gate on the lamp"? Yunmen has broken up emotional discrimination, intellectual ideas, gain, loss, affirmation, and negation, all at once for you. Xuedou has said, "I like the fresh devices of Yunmen; all his life he removed fixations and hang-ups for 194b

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people." He also said, "I do not know how many sit on the chair of rank; but the sharp sword cutting away causes others' admiration." When he said, "Pick up a lamp and go into the Buddha hall," this has already cut off completely; yet, "bring the triple gate on the lamp." If you discuss this matter, it is like sparks, like lightning. Yunmen said, "If you would attain, just seek a way of entry; Buddhas numerous as atoms are under your feet, and the three treasuries of holy teachings are on your tongues; but this is not as good as being enlightened. Do not think falsely: sky is sky, earth is earth, mountains are mountains, rivers are rivers, monks are monks, lay people are lay people. " After a pause he said, "Bring me the immovable mountain before you." Then a monk said, "How is it when a student sees that mountains are mountains and rivers are rivers?" Yunmen drew a line with his hand and said, "Why is the triple gate passing through here?" He feared you would die, so he said, "When you know, it's ambrosia; if ou don't, it becomes poison." This is why it is said, "When completely thoroughly understood, there is nothing to understand; the most abstruse profound mystery is still to be scorned."

Xuedou again brought it up and said, "Within heaven and earth, through space and time, there is a jewel, hidden in the mountain of form. It is hung on a wall; for nine years Bodhidharma did not dare to look at it straight on. If any Chan practitioners want to see it now, I will hit them right on the spine with my staff." See how these true teachers of Chan never use any actual doctrine to tie people up. Xuansha said, "Though you try to enmesh them in a trap, they won't stay; though you call after them, they won't turn around." But even if one is like this, still one is a sacred tortoise dragging its tail.

Verse

Look, look!

(Set your eyes on high. Why look? A black dragon admires a gem.)

On the ancient bank, who holds the fishing pole? 290

62. Within There Is a Jewel

(Alone, quite alone; stolid, quite stolid. He draws his bow after the bandit is gone. If you see jowls on the back of someone's head, don't have anything to do with him.) Clouds roll on,

(Cut them off. A hundred layers, a thousand levels. A greasy hat, a stinking shirt.)

The water, vast and boundless—

(Left and right it goes, blocking in front and surrounding in back.)

The white flowers in the moonlight you must see for yourself.

(When you see them you'll go blind. If you can comprehend Yunmen's words, you will see Xuedou's last statement.)

Commentary

If you can comprehend Yunmen's words, then you will see how Xuedou helps people. He goes to the last two phrases of Yunmen's address and there gives you a footnote, saying, "Look, look!" If you thereupon make raising your eyebrows and glinting your eyes your understanding, you are out of touch. An ancient said, "The spiritual light shines alone, transcending the senses; the essential substance is manifest, real and eternal. It is not captured in writings. The nature of the mind has no defilement; it is inherently complete. Just get rid of delusive clingings and merge with the Buddha that is as is." If you just raise your brows and glint and sit there forever, how will you be able to transcend the senses?

Xuedou is saying, "Look, look! Yunmen is as though on an ancient bank holding a fishing pole; the clouds roll, the water is boundless. The bright moon reflects white flowers, white flowers reflect the bright moon. At this moment, whose realm is this? " If you can perceive it immediately and directly, the former and the latter phrases are just like one phrase. 291

194c

63. Nanquan Kills a Cat

Introduction

Right where the road of deation cannot reach is good to bring to attention; where verbal explanation cannot reach, you must set your eyes on it quickly. If our thunder peals and comets fly, then you can overturn lakes and topple mountains. Is there anyone in the crowd who can manage this?

Story

At Nanquan' place one day the monks of he east and west halls were arguing over a cat. (It's not ust today that they'e haggling. This is a case of egeneracy.) When Nanquan saw this, he held up the cat and said, "If ou can speak, I won't kill it." (When the true imperative goes into effect, the ten directions are subdued. This old fellow has the capability to distinguish dragons from snakes.) No one replied; (What a ity to let t go. A bunch of gnoramuses— what are they worth? Phony Chan followers are most plentiful.) Nanquan cut the cat in two. (Sharp! If e hadn't acted thus, they would all be playing with mud. He draws the bow after the brigand is gone. Already this is secondary; he should have been hit before he even picked it up.)

Commentary

An accomplished Chan master: see his action and stillness, going out and entering n. What as his nner eaning? his story bout killing the cat is widely discussed in Chan communities everywhere. Some say that the very picking up is it; some say it lies in the cutting. But actually these bear no relation to it at all. Had he not held it up, would you still spin out all sorts of ationalizations? You still don t know that this ancient had the eye to settle heaven and earth, and he had the sword to settle heaven and earth. Now you tell me, after all, who was it that killed the cat? Just when Nanquan held it up and said, "If ou can speak, I won't kill 292

63. Nanquan Kills a Cat

it, " at that moment, if there were someone who could speak, would Nanquan have killed it or not? This is why I say when the true imperative goes into effect the ten directions are subdued. Stick your head out beyond the heavens and look. Who's there? The fact is that he really did not kill. The story is not in killing or not killing. This matter is clearly known; it is so obvious. It is not to be found in emotions or opinions; if you go on searching in emotions and opinions, you turn against Nanquan. Just see it right on the knife's edge. Being is all right, nonbeing is all right, neither being nor nonbeing is all right too. Hence the ancient saying, "At an impasse, change; change and you get through." People nowadays do not know how to change and get through; they only go running to words. When Nanquan held up the cat in this way, he couldn't have been telling people they should be able to say something; he just wanted people to attain on their own, each act on their own, and know for themselves. If you do not understand it this way, after all you will grope without finding it. Verse

In both halls they are phony Chan followers; (Familiar words come from a familiar speaker. He has said it all in one statement. He settles the case according to the facts.)

Stirring up smoke and dust, they are helpless. (Look; what settlement will you make? A completely obvious case. Still there's something here.) Fortunately there is Nanquan who is able to bring up the imperative;

(Raising my whisk, I say, "It's just like this." Nanquan attains a little. He uses the fine diamond sword to cut mud.)

With one stroke of the knife he cuts in two, letting the pieces be lopsided as they may.

(Shattered. If someone should hold the knife still, see what he would do. He can't be let go, so I strike.) 293

64. Nanquan Questions Zhaozhou

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Commentary

"In both halls they are phony Chan followers." Xuedou does not die at the phrase and also does not acknowledge anything halfbaked. He has a place to turn, so he says, "Stirring up smoke and dust, they are helpless." Xuedou and Nanquan walk hand in hand; in one statement he has said it all. The leaders of the two halls have no place to rest their heads; everywhere they go they just stir up smoke and dust, unable to accomplish anything. Fortunately there is Nanquan to settle this case for them, and he wraps it up cleanly and thoroughly. But what can be done for them, who are neither here nor there? So Xuedou said, "Fortunately there is Nanquan who is able to bring up the imperative; / With one stroke of the knife he cuts in two, letting the pieces be lopsided as they may. " He directly cuts in two with one knife, without further concern about unevenness. But tell me, what imperative is Nanquan going by?

64. Nanquan

Questions Zhaozhou

Story

Nanquan told Zhaozhou the preceding story to question him. (They must be of like minds before this is possible. Only one on the same road would know.) Zhaozhou immediately took off his sandals, placed them on his head, and left. (He does not avoid trailing mud and dripping water.) Nanquan said, "Had you been here, you could have saved the cat." (Singing and clapping, they accompany each other; those who know the tune are few. He adds error to error.) Commentary

Zhaozhou was Nanquan's true heir; when Nanquan spoke of the head, Zhaozhou understood the tail; when it is brought up, he immediately knows where it comes down.

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64. Nanquan Questions Zhaozhou

In the evening Nanquan told Zhaozhou the preceding story and asked him about it. Zhaozhou was an old adept; he immediately took off his sandals, put them on his head, and left. Nanquan said, "Had you been here, you could have saved the cat." But tell me, was it really like this or not? Nanquan said, "If you can speak, I won't kill it." This is like a spark, like lightning. Zhaozhou immediately took off his sandals, put them on his head, and left; he studied the living word, not the dead word—each day renewed, each moment renewed. Even a thousand sages could not deflect him a bit. You must bring forth your own family treasure; only then will you see the great function of the total capacity. He is saying, "I am king of the Dharma, free in all things." Many misunderstand and say that Zhaozhou temporarily made his sandals into the cat. Some say he meant that when Nanquan said, "If you can speak, I won't kill it," he would have then put his sandals on his head and left—"It's just you killing the cat, it's none of my business." But this has nothing to do with it; this is just mental gymnastics. They still don't know that the ancient s meaning was like the universal cover of the sky, like the universal support of the earth.

That father and son harmonized with each other; their minds met. When Nanquan raised the beginning, Zhaozhou knew the end. Students these days do not know the turning point of the ancients, and they vainly go the road to ideation to figure them out. If you want to see, just go to the turning points of Nanquan and Zhaozhou and you will see them well.

Verse

195b

The case completed, he questions Zhaozhou;

(The words are still in our ears. No use to cut any more. He hangs a medicine bag on the back of a hearse.) In the capital city, he's free to wander at leisure. (He has attained such joyful liveliness, such freedom. He picks the plants as they come to hand. I cannot but let you go on thus.)

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His sandals he wears on his head—no one understands. (Yet there's one or a half. This is a special style. It's met in the light, and met in darkness too.)

Returning to his native village, then he rests. (You should be given a beating right where you stand. But tell me, where is the fault? It's just that you are raising waves where there is no wind. They let each other off. I only fear you will not be thus; if so, it's quite unusual.) Commentary

"The case completed, he questions Zhaozhou." The librarian Qing said, "It is like a man settling a case; eight strokes of the cane is eight strokes, thirteen is thirteen. Already he has settled it completely, yet he brings it up to ask Zhaozhou. "

Zhaozhou was his disciple and understood Nanquan's meaning. He has passed completely through; struck, he resounds and immediately rolls. He has the eyes and brain of a true adept; as soon as he hears it mentioned he gets right up and acts on it. Xuedou says, "In the capital city, he is free to roam at leisure." He is quite a dotard. An ancient said, "Though the capital is pleasant, it is not a place to stay for long." It has also been said, "The capital is quite noisy; my province is peaceful." Still, you must recognize what is appropriate to the situation and distinguish good and bad before you will understand.

"His sandals he wears on his head—no one understands." When he put the sandals on his head, this bit, though without so much ado, is why it is said, "Only I myself can know; only I myself can experience it." Then you will be able to see how Nanquan, Zhaozhou, and Xuedou attained alike and acted alike.

But tell me, right now, how will you understand? "Returning to his native village, then he rests." Where is his native village? If he didn't understand, he surely wouldn't speak this way. Since he did understand, tell me, where is the native village? I strike immediately. 296

65. An Outsider

Questions the Buddha

Introduction

Appearing without form, filling the ten directions of space, expanding everywhere equally; responding without mind, extending over lands and seas without trouble; understanding the whole when a part is raised, judging grains and ounces at the glance of an eye. Even if lows of he staff all like rain and shouts are like thunder pealing, you still have not filled the footsteps of a transcendent person. But tell me, what is the business of a transcendent person? Try to see.

Story

An outsider asked the Buddha, "I do not ask about the spoken or the unspoken." (Though he is not a member of he household, still he has a it of ragrant air. Twin swords ly hrough space. Lucky he doesn' ask.) The Buddha remained silent. (Don' slander the Buddha; his voice is thunderous. No one sitting or standing can budge him.) The outsider said in admiration, "The Buddha's great kindness and compassion have opened up my clouds of illusion and let me gain entry." (A sharp fellow—one push and he rolls, a pearl in a bowl.) After the outsider had left, Ananda asked the Buddha, "What did the outsider ealize, that e said e had gained entry?" (He can' avoid making others doubt; still he wants everyone to know. He is trying to repair a pot with cold iron.) The Buddha said, "Like a good orse, he goes as soon as he sees the shadow of the whip." (Tell me, what do you call the shadow of the whip? Striking with my whisk, I say that on the staff there is an eye bright as the sun. If you want to know if it is real gold, see it through fire. Having gotten a mouth, eat.)

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Commentary

Were this matter in words, does not the Buddhist canon contain words? Some say it is right just not to speak. Then what would have been the use of the Chan founder coming from India? As for so many stories that have come down from ancient times, after all how will you see the point?

This story is understood literally by quite a few people. Some call it remaining silent, some call it remaining seated, some call it not answering. Luckily none of this has any connection; how could you ever manage to find it by groping around? This matter really isn't in words yet is not apart from words. If you make the slightest attempt to assess, you are a myriad miles away. See how after that outsider had intuitively awakened, only then did he realize it was neither here nor there, neither in affirmation nor in negation. But tell me, what is this?

Tianyi Yihuai composed this verse:

Vimalakirti was not silent;

To say he just sat there would be an error.

Though the sharp sword is in its scabbard, its light is cold;

Outsiders and celestial demons all are helpless. When Daochang was studying with Fayan, Fayan had him contemplate this story. One day Fayan asked him, "What story are you contemplating?" Daochang said, "The outsider questioning the Buddha." Fayan said, "Quote it." As Daochang began to speak, Fayan said, "Stop! Stop! You're about to understand at the silence, aren't you!" At these words Daochang was suddenly enlightened. Later, in teaching, he said, "I have three secrets: 'have tea,' 'take care,' and 'rest.' If you still try to think any more about them, I know you are still not through."

Cuiyan Zhen cited this story and said, "In the six directions and nine states, blue, yellow, red, and white intermingle." The outsider knew the four Vedas and thought he was omniscient; everywhere he went he drew people into debate. He posed 298

65. An Outsider Questions the Buddha

a question hoping to cut off the Buddha's tongue. The Buddha did not expend any energy, yet the outsider was immediately awakened. He said, "The Buddha's great kindness and compassion have opened up the clouds of my confusion and allowed me to gain entry." But what is the Buddha's great kindness and compassion? The Buddha's single eye sees through past, present, and future; the outsider's twin eyes penetrate the Indian continent. Guishan Zhenru brought this up and said:

The outsider had the supreme jewel hidden within; The Buddha kindly lifted it on high for him. Forests of patterns are clearly revealed,

Myriad forms are evident.

But after all what did the outsider realize? It was like chasing a dog toward a fence: when it gets as far as is possible, when there is no way to get by, it must turn around and come back, now leaping lively. If you cast away judgment and comparison and affirmation and negation all at once, your emotions ended and your views gone, it will naturally become thoroughly obvious. After the outsider had left, Ananda asked the Buddha what he had realized to say that he had gained entry. The Buddha said, "Like a good horse, he goes as soon as he sees the shadow of the whip." Since then, everywhere it has been said that at this point even he was blown by the wind into a different tune. It has also been said that he had a good beginning but a poor end. Where is the shadow of the Buddha's whip? Where is the seeing of the shadow of the whip? Xuedou said, "False and true are not separate; the fault comes from the shadow of the whip." Zhenru said, "Ananda's gold bell is rung twice, and everyone hears it together. Even so, it is much like two dragons fighting for a jewel. It matured the majestic dragon of that other wise one." Verse

The wheel of potential has not turned;

(It is here. After all it doesn't move a bit.) 299

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If it turns, it will surely go two ways. (If it doesn't fall into being, it will surely fall into nonbeing; if it doesn't go east, it will go west. The left eye is half a pound, the right eye eight ounces.) A clear mirror is suddenly set on a stand (But do you see the Buddha? One push and it turns. Broken, shattered!)

And immediately distinguishes beautiful and ugly. (The whole world is the door of liberation. I should give you a thrashing. But do you see the Buddha?) Beautiful and ugly distinct, the clouds of illusion open; (He lets out a pathway. I allow as you have a place to turn around, but nevertheless you're just an outsider.) In the gate of compassion, where is any dust produced? (The whole world has never concealed it. Retreat— Bodhidharma's here.)

Thus I think of a good horse seeing the whip's shadow. (I have a staff; there's no need for you to give me one. But tell me, where is the shadow of the whip, where is the good horse?)

Gone a thousand miles in pursuit of the wind, I call him back;

(Riding on the Buddha hall, I go out the main gate. If he turns around, he goes wrong. He shouldn't be let go, so I strike.)

Calling, if I get him to return, I'd snap my fingers thrice. (He neither reaches the village nor gets to the shop. With your staff broken, where will you go? The sound of Xuedou's thunder is great, but there is no rain at all.) Commentary

"The wheel of potential has not turned; / If it turns it will surely go two ways. " The potential is the spiritual potential of the sages; the wheel is the original lifeline of all people. Xuedou said, "The spiritual potential of the sages is not easily approached; dragon 300

65. An Outsider Questions the Buddha

children born of dragons, do not be irresolute. Zhaozhou stole a gem worth many cities; the king of Qin and Xiangru both lose their lives. "

After all the outsider was able to hold still and be the master; he didn't move at all. How so? He said he didn't ask about the spoken or the unspoken. Is this not where the potential is whole? The Buddha knew how to observe the wind to set the sail, how to give medicine in accord with the disease; so he remained silent. The entire potential uplifted, the outsider merged with it completely; his wheel of potential then turned freely and smoothly. It turned neither toward being nor toward nonbeing; it did not fall into gain or loss, was not bound by the ordinary or the holy—both sides were cut off at once. Just as the Buddha remained silent, the other bowed. Many people nowadays fall into nonbeing, or else they fall into being; they only remain within being and nonbeing, running either way.

Xuedou says, "A clear mirror is suddenly set on a stand / And immediately distinguishes beautiful and ugly." This has never moved; it just calls for silence, like a clear mirror on a stand— myriad forms cannot avoid their appearance.

The outsider said that the Buddha's compassion had cleared his illusion and allowed him to gain entry. Where is the outsider's point of entry? Here you must seek on your own, investigate on your own, awaken on your own, understand on your own. Then everywhere, in all activities, without question of high or low, all at once it is completely manifest and does not move at all anymore. The moment they make judgments and comparisons, or rationalize at all, people are blocked up, and there is no more ability to enter actively.

The last part refers to the outsider's saying that the Buddha had removed his illusion and enabled him to enter; right away he distinguishes beautiful and ugly: "Beautiful and ugly distinct, the clouds of illusion open; / In the gate of compassion, where is any dust produced?" The whole world is the gate of compassion. If you can pass through, it's not worth grasping. This also is an open door. Did 301

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