Professional Documents
Culture Documents
Cleary Jijie Lu
Cleary Jijie Lu
Collection
撃節録 Jijie lu
(Rōmaji:) Setchō Jū ken & Engo Kokugon: Gekisetsu-roku
(English:) Measuring Tap (Essentials of Chan Master Foguo Keqin)
(Magyar:) Hszü e-tou Csung-hszien & Jü an-vu Ko-csin: Csi-csie lu / UX temzé s
Xuedou baize niangu 雪竇百則拈古 (the original version of the Jijie lu 撃節録).
The Yuanwu-lu (Engo-roku), or the Jijie-lu (Gekisetsu-roku), Yuanwu's comments on Xuedou's Niangu, a collection of one-
hundred verses (other than the Biyan-lu); Yuanwu referred to his comments as "keeping the beat" (jijie) in harmony with
the rhythm of Xuedou's collection, so as to show his appreciation of those verses.
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The Measuring Tap: a Chan Buddhist Classic
Contents
2. Xuefeng at work
8. Luzu’s “eating”
10.Xitang’s rotting
12.Muzhou’s broom
17.Deshan’s “what”
20.Mazu’s circle
21.Xinghua’s jive
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27.Yunmen and the reality body
30.Xuansha’s trouble
35.Bensheng’s staff
41.Jingqing’s expedient
45.Touz’s oppression
49.Jingshan’s dot
57.Jinshan’s ‘thus’
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58.Xuansha questions a monk
59.Changqing’s ram
62.Xuefeng’s meetings
71.Muzhou’s hairtip
73.Zhimen’s insight
76.Dasui’s Samantabhadra
80.Xuansha’s circle
82.Zhuyu’s stick
84.Baofu’s ram
86.Zhaozhou answers
87.Danyuan leaves his teacher
92.Zhaozhou’s insight
97.Luopu submits
98.Xiangyan’s saindhava
Introduction
The Measuring Tap is a classic text of Chan Buddhism, a collection of one hundred anecdotes from
Chan lore, selected and framed for use as meditation tools by two of the most capable teachers of their
times, authors of the famous Blue Cliff Record. The core of this text, known as the Cascade Collection,
consists of extracts exemplifying interactions of Chan teachers and students, with illustrative
comments by Xuedou (980-1052), a distinguished master of the Yunmen school of Chan. The
Measuring Tap adds line-by-line interjections and summary commentaries by Yuanwu (1063-1135),
one of the leading jigures of the redoubtable Linji school of Chan. This type of teaching device was
traditionally used to develop capacities of concentration and insight outside the conjines of
conventional cliché , mechanical thinking, and automatic reactions, challenging ingrained mental
habits and subjective opinions to induce a radical breaththrough into direct perception.
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1. Deshan Addresses an Assembly
Deshan said to an assembly, “Tonight I won’t answer anything. (The words are still in
our ears.) Anyone who asks a question gets a beating.” (striking, I say, “Taken a beating.”)
Then a monk came forward and bowed: Deshan immediately hit him. (A fellow
The monk said, “I haven’t even asked anything yet.” (That’s something.)
Deshan said, “Where are you from?” (He switches his eyes.)
Deshan said, “You deserved a beating before you stepped onto the boat.” (The likes
Fayan cited this and said, “This way Deshan’s talk is dualistic.” (A lacquer bucket shines
at night.)
Yuanming cited this and said, “This way, Deshan has a dragon’s head but a
Xuedou cited this and said, “The two veterans, while skillfully trimming the
long and augmenting the short, gave up the heavy and went along with the
light. (Misnomers.) If you want to see Deshan, this won’t yet do. (Have you ever seen Deshan
even in a dream?) Why? Deshan is like one with the authority over external affairs
having a sword that does not bring on disorder even when what is to be
stopped is not stopped. (Dangerous.) Do you want to see the Korean monk? (Isn’t that
you?) He is just a blind fellow bumping into a pillar. (Take what’s coming to you and get out.)
Yuanwu said,
When the ancients brought up a device or a perspective, it was all to illustrate this matter. But before
the World Honored One had held up a jlower, what’s the principle? Since then, that’s why we buy the
hat to jit the head, size up the assembly to give directions. Nowadays they just memorize a million
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points making complications—when will it ever end? Too much information and too much
interpretation creates more and more afjliction. When the ancients happened to cite an old exemplary
story and make a verse on it, they had to be able to set forth the intent of the people of old—only then
As for Deshan, he was originally a lecturer on the Diamond Sutra, from western Shu; hearing that the
Chan sect of the South was jlourishing, he said, “These devils of the South are so successful,” and
consequently stopped lecturing, dismissed his students, and took his commentaries to refute the Chan
school. Then he was greatly enlightened by Longtan’s words, and later lived on Mt. De. Every three
days he’d search the hall, and whenever he found any writings he’d burn them. He’d beat the wind
and rain all the time, and eventually produced Yantou and Xuefeng, who were like dragons and tigers.
When it came to his making complications, he had his own special quality. One day he said to the
assembly, “Just have nothing in your mind, and no mind in things. Then you’ll be empty and spiritual,
calm and sublime. Grasping at a voice and chasing echoes wearies your mind. When you wake up
from a dream, you realize it isn’t so; and wakefulness isn’t awakening either.”
One day Yantou came seeking; as soon as he had spread out his seat cloth, Deshan tossed it down the
stairs with his staff. Yantou went down, gathered it up, and then went into the hall. The next day he
went back up to inquire; as he stood by, Deshan said, “Where did you learn this empty-headedness?”
Yantou said, “I don’t dare deceive myself.” Deshan said, “Some day you’ll shit on my head.” Now tell
me, what did he see, that he didn’t hit him? Isn’t it because he had something special about him, that it
could be so?
One day when Yantou came, as soon as he straddled the threshold he asked, “Is this ordinary or holy?”
Deshan immediately shouted. Yantou thereupon bowed. Now tell me, what did that father and son
see, that was so special? My late teacher Wuzu said, “Since he opened shop, why then no reply?” Now
This monk was also quite extraordinary, bounding out from the crowd and bowing. Deshan
immediately hit him, like a hawk catching a sparrow, like a falcon catching a dove. As for Fayan’s citing
this and saying, “This way Deshan’s talk is dualistic,” this can be called settling the case according to
the facts. Yuanming cited it and said, “This way Deshan has a dragon’s head but a snake’s tail.” This
you understand in terms of a dragon’s head but a snake’s tail, you’re out of touch. If you do not
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understand this way, then how, after all? Tell me, why did those two veterans cite it this way? Try to
see.
An ancient said, “Lions bite people, mad dogs chase clods.” Now how can you see Deshan? This is why
ten citations of ancient stories bring them up in ten ways. You have to set forth the intent of those
ancients before it can be called citation of the ancients. For example, Mahasattva Fu said, “Every night
I sleep with Buddha; every morning we get up together. If you want to know where Buddha’s gone,
just this talking voice is it.” Observe how Xuansha cited this and said, “This way Mahasattva Fu just
recognizes radiant spirituality.” Also, Lingyuan became enlightened on seeing peach blossoms, and he
said, “Ever since seeing peach blossoms once, I’ve never had another doubt.” Xuansha said, “Quite
right, indeed, but I dare say the old brother isn’t through yet.” Tell me, where is his intent?
Xuedou is just like the people of old; jirst he cites the sayings of those two and says, “Though these two
veterans skillfully trim the long and augment the short, they give up the heavy and go along with the
light.” Tell me, where is the trimming of the long and augmentation of the short? Where is the
abandonment of the heavy and going along with the light? These two clearly check Deshan; why does
Xuedou, quoting them, then say, “If you want to see Deshan, this still won’t do”? Xuedou subsequently
still just wants to see Deshan, but this bit is still hard.
Later on people have misinterpreted, saying, “Fayan and Yuanming were just trimming the long and
augmenting the short, giving up the heavy and going along with the light,” just making it into a
Xuedou brings this up and says, “What is Deshan like? He is like a general outside the castle grounds,
with prestige and authority. Because he has a sword, even when what should be stopped isn’t stopped,
it still doesn’t bring on disorder. There are also those, not a few, who misunderstand Xuedou’s
bringing it up this way. Having brought it right up before you, why does he also say, “Do you want to
know the Korean monk? He is just a blind fellow bumping into a pillar.” Tell me, where is the monk’s
blindness?
People often interpret subjectively, saying, “When that Deshan said, ‘Where are you from?’ he should
have immediately rustled his seat cloth.” If you are so ignorant, Deshan will let you go.
Note
Deshan is on record as saying, “If there were any object, any doctrine, that could be given to you to hold onto or understand, it
would reduce you to bewilderment and extrnalism.” Beating or hitting represents putting a stop to an impulse or a stream of
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thought seeking something to grasp. It generally represents breaking down jixation. Where the jixation is on detachment, or
immersion in stillness, or absorption in abstraction, the impact also represents returning awareness to the immediate experience
of the present moment, the impact of life in the world. Thus in general it signijies the Chan methodology referred to as the sword
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2. Xuefeng at Work
One day during work Xuefeng himself was carrying a bundle of wisteria (Laboring
immediately put down the bundle. (Strength exhausted, spirit wearied.) Just as the monk
made to pick it up, Xuefeng pushed him over with his foot. (If you don’t run downhill it’ll
be hard to catch up.) When he got back, he told Changsheng about this and said,
“Today I stomped that monk quickly.” (Don’t brag so much.) Changsheng said, “Master,
you’ll have to go to the injirmary instead of this monk.” (Look for one or a half in a bustling
Xuedou cited this and said, “Changsheng is a lot like someone from the house to
the west joining in the mourning when someone in the house to the east has
died. He should be given a stomp.” (You too have to focus in a hurry in order to get it.)
Yuanwu said,
How many should Xuefeng get? For now I’ll let the jirst move go.
Xuefeng was a teacher of jifteen hundred people. In those days they all worked every day, hauling
water and jirewood. How could they be like the brethren of the present who sit still and eat to their
Haven’t you seen how Yunmen asked a monk, “Where are you coming from?” The monk said, “I’ve
come with a load of jirewood.” Yunmen said, “Shut up.” Tell me, what did Yunmen mean? Try to jind
out.
As for Xuefeng pushing over a monk with his foot at work, then telling Changsheng about this,
Changsheng was a lively, ebullient fellow—he said, “Master, you should go into the injirmary instead of
this monk.” This old fellow Xuefeng too should stop right away. When you get here, how do you stay?
You need to sit quietly and jind out in order to get it.
Observe Xuefeng’s indulgent presentation to you. If you can see here, you’ll naturally move the north
by hitting the south, eyes alert as soon as it’s brought up. Xuedou’s citation of this story is
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misunderstood by many people, who create an intellectual interpretation besides. They just go on
interpreting; what they don’t know is that Xuedou’s intention was never like this. But tell me, where is
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3. Baizhang and the whisk
When Baizhang called on Mazu for a second time, (Dunce!) as he stood by, Mazu
looked at the whisk at the corner of the Chan seat. (Two parties in one failure.) Baizhang
said, “Do you identify with this function or detach from this function?” (I sure knew
he was someone who washes a clod of soil in the mud.) Mazu said, “When you speak out in the
future, how will you help people?” (He wants to know where you’re at.) Baizhang took the
whisk and stood it up. (A shrimp jumps but can’t get out of the basket.) Mazu said, “Do you
identify with this function or detach from this function?” (The point of testing people is to
know them the moment they say anything.) Baizhang put the whisk back where it had been
before. (After all he just stays in his old nest.) Mazu then shouted. (The jewel in the topknot of a law-
giving monarch is not to be lightly imparted.) Baizhang was deafened for three days. (Even so, if you
don’t pay the price, how can you distinguish the real from the artijicial?)
Xuedou cited this and said, “Extraordinary, o Chan worthies! (Still can’t avoid being
tested by another.) There are now many in his lineage, (Don’t treat my descendants like fools.) but
those who have found out the wellspring are very few. (Xuedou has been pointing to himself
all along.) Everyone says Baizhang was greatly enlightened at the shout, but is that
correct? (It’s just that he can’t be pinned down.) Different ideographs that are similar may
get mixed up. (If the waves of Chan were all alike, innumerable ordinary people would get bogged down.) If
one is clear-eyed, one cannot be fooled a bit. (A clear-eyed person is just right to fool.) When
Mazu said, ‘How will you help people when you speak out in the future?’ (People
are tested by wealth, gold is tested by jire.) and Baizhang stood up the whisk, (Subject and object are
not yet forgotten.) was it like an insect on a tree, (Yes indeed.) or calling out and
answering back at the same time? (A dream vision.) Do you want to understand the
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three days of deafness? (Does Xuedou himself know?) Highly rejined pure gold doesn’t
Baizhang attended Mazu for twenty years and got the most of Mazu’s guidance. This particular event
is referred to in Chan communities as the story of the second calling on Mazu. People often bring it up
differently, but masters of the school just recite the point where he applied effort.
Eminent veterans of olden times often held up a whisk when they were approached by monks. When
asked about the teaching of Buddha, or asked about the intention of the founder of Chan, the meaning
of his coming from the West, many would hold up a whisk. It is said to be like a lion teaching the cubs
the knack of covering their tracks, turning around at a leap. You have to understand the method of
those teachers of the school in order to be so extraordinary. Observe how that teacher and apprentice
met: when a seal stamps space, there is no trace; when a seal stamps mud, who can distinguish the
meaning of the letters? Here, when Daowu brandished a bamboo stick, his peers understood; when
Shikong drew his bow, adepts knew. When a seal stamps water, the mind of nirvana is easy to realize,
When Guishan asked Yangshan, “Mazu produced eighty-four teachers—how many got the great
potential, and how many got the great function?” Yangshan said, “Baizhang got the great potential,
Huangbo got the great function. The rest were all preachers of the Way.” See how at that one shout of
Mazu Baizhang was deafened for three days; tell me, what was the meaning of the shout? Don’t you
see how I just said that the jewel in the topknot of a lawgiving king is not to be lightly banded on?
How could the ancients be willing to use it for themselves alone? They set out trailers to draw in one
Have you not seen how when Damei went to visit Layman Pang he asked the layman’s daughter
Lingzhao, “Is the Layman in?” Lingzhao held out her hands and stood there. He asked again, “Is the
Also, a monk asked Lingyun, “How was it before Buddha appeared in the world?” Lingyun stood up
his whisk. The monk also asked, “How about after he appeared in the world?” Lingyun again stood up
his whisk.
Xuefeng was also asked how it was before the Buddha appeared in the world. Xuefeng stood up his
whisk. “How about after he appeared in the world?” Xuefeng tossed down his whisk. The monk
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bowed; Xuefeng hit him. Here there is one eye on the staff, as bright as the sun; if you want to know
Later on, as soon as Huangbo met Baizhang, Baizhang asked, “Grand, outstanding—where have you
come from?” Huangbo said, “Grand, outstanding, I’ve come from Lingnan.” Baizhang said, “Grand,
outstanding, what have you come for?” Huangbo said, “Grand, outstanding, not for anything else.”
One day Huangbo said to Baizhang, “I’m going to leave for a while—I want to pay respects to Mazu.”
Baizhang said, “Mazu has already passed away.” Huangbo said, “What did Mazu say when he was
around?” Baizhang then recited the story of his second calling; Huangbo unconsciously stuck out his
tongue. Just seek like this until you reach the point of ultimate mystery and ultimate subtlety, then
when you raise a single hair according to conditions it covers heaven and earth; then you can pick up a
single blade of grass and use it as the sixteen-foot golden body, and use the sixteen-foot golden body as
a blade of grass—no one in the world will be able to cope with you.
An ancient said, “Three days of deafness is still alright in itself, but Sansheng’s blind ass saddens
people to death.” Tell me, how do you understand such a statement as that? Fenyang said, “Awaken,
that’s all—what three days of deafness are you talking about?” Shimen Zong said, “If not for three
days’ deafness, how could he have understood this shout?” Fenyang later said, “My speaking that way
Xuedou, bringing up the story, said, “Extraordinary, Chan worthies—now there are very many in his
lineage, but those who have found out the wellspring are very few.” Xuedou brings up Fenyang and
Shimen; “Everyone says Baizhang was greatly enlightened at the shout; so it seems, but nevertheless
similar but different ideographs get mixed up. Someone with clear eyes can’t be fooled at all. When
Mazu said, ‘How will you help people when you speak out in the future?’ and Baizhang stood up the
whisk, was this like an insect on a tree, or calling out and answering back at the same time?” What is
hardly realized is that Xuedou has swallowed everything in one gulp, and then uses all the subtle
function of spiritual powers to bring it out to people. Once he has brought it out, ultimately how can
he bring out one eye for them? “Do you want to see the three days of deafness? Highly rejined pure
gold shouldn’t change color.” How many people has this saying bogged down! Xuedou want to send
out energy revealing a potential and a state, which can never ever be broken down. But don’t
misunderstand.
______________________________________________
Note
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Sansheng’s blind ass—this story appears in Yuanwu’s commentary on example 14 below.
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4. Chongshou points to a chair
Chongshou pointed to a chair and said, “If you know the chair, its size is more
than enough.” (There are worlds beyond the worlds of the ten directions.)
Yunmen said, “If you know the chair, sky and earth are far apart.” (He reduces half.)
Xuedou, citing this, said, “When a marsh is extensive, it can conceal a mountain;
reason can subdue a leopard.” (However large, it must arise from the earth; even higher, what can you do
Yuanwu said,
“Flavorless talk blocks off people’s mouths.” Tell me, why didn’t that man of old bring up a statement
of ultimate truth, but instead pointed to a chair? Tell me, what is special about it? Yunmen said, “Sky
and earth are far apart.” Master Huai said, “It’s made of plum and elm woiod.” Xiu Yuantong said,
Xuedou, bringing it up, said, “When a marsh is wide it can hide a mountain; reason can subdue a
leopard.” In speaking this way, is Xuedou clarifying Chongshou’s words, or checking them? Is this
praise or censure? Any citation or quotation, if effective, naturally covers heaven and earth.
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5. Yongjia circling with his staff
When great master Yongjia came to the sixth patriarch, he circled the Chan seat
three times, shook his ringed staff once, and stood there upright. (Where jish go, the
water is turbid.) The patriarch said, “A monk has three thousand standards of
dignijied bearing and eighty thousand rejined behaviors. (A master of great method
skillfully arrests and skillfully releases.) Great worthy, where do you come from, to give rise
Xuedou then shouted and said, “If he had given this shout at that time, he could
have avoided a dragon head with a snake’s tail.” (He draws his bow after the thief has gone.)
Xuedou again cited the circling of the Chan seat thrice, shaking the ringed staff,
and standing there upright: (When birds jly by, feathers fall.) in the patriarch’s place he
said, “I hit you thirty times before you even got here.” (This too is raising waves where there
is no wind.)
Yuanwu said,
Great master Yongjia was originally a lecturer on the scripture Vimalakirti’s Advice. He was
enlightened by himself through lecturing on Vimalakirti’s Advice, and his talks amazed people. It so
happened that Chan master Ce of the sixth patriarch’s community attended Yongjia’s lectures in the
course of his travels, and was delighted; he saw that Yongjia’s lectures were not the same as the views
and interpretations of ordinary lecturers. So when the lectures were over, he inquired into Yongjia’s
state of mind, and what he said was all the same as the Chan patriarchs. Ce said, “You have realized
mind; who was your teacher? Whose approval did you get?” Yongjia said, “I listened to the Vaipulya
and Vimalakirti scriptures and treatises; I didn’t get it from any teacher. I realized the source of the
enlightened mind from the scripture of Vimalakirti; no one testijied. Ce said, “You’ve attained before
the prehistoric Buddhas; all who awaken on their own without a teacher after the prehistoric Buddhas
are naturalist outsiders.” Yongjia said, “Please certify realization for me.” Ce said, “My word is
insignijicant; there is the sixth patriarch in Caoqi, where people gather in droves from the four
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quarters, all of them receiving teaching.” Yongjia went to Caoqi with Ce for approval. Once he got to
Caoqi, seeing the patriarch sitting there, he circled the seat three times with his staff in hand, shook
the staff once, and stood there upright. The sixth patriarch said, “A monk has three thousand
standards of dignijied bearing, and eighty thousand rejined behaviors; where do you come from, Great
Worthy, to be so arrogant?” Yongjia did well to say, “The matter of birth and death is important;
impermanence is swift.” The sixth patriarch basically wanted to toss out a hook to hook Yongjjia;
instead he got hooked by Yongjia—both just make complications. One reply, one question—it’s always
been like this. In the end the sixth patriarch said, “So it is, so it is,” and Yongjia went off. The patriarch
said, “Just stay one night.” Therefore he was called the Overnight Enlightened One. His name was
In bringing up old stories, Xuedou has great ability; here he doesn’t cite question and answer, but just
cites what Yongjia said on jirst meeting the sixth patriarch. Xuedou dismisses Yongjia saying the
matter of birth and death is important and impermanence is swift, considering it irrelevant for the
moment. Xuedou would have Yongjia give a shout, to avoid being commented on by later people. Tell
me, what does this clarify? What is this shout like? It’s like placing a jewel in front of you—if you have
A Chan master’s citation of ancients has an extraordinary quality. Xuedou again brings up the sixth
patriarch, saying that when Yongjia had circled his seat three times, shook his ringed staff once, and
stood there upright, the sixth patriarch should have said to him, “Before you came here I already hit
you thirty times.” Previously Xuedou set forth a single eye with Yongjia; here he sets forth a single eye
with the sixth patriarch. Tell me, what does Xuedou mean?
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6. Yangshan points to snow
Yangshan pointed to a snow lion and said, “Is there anything beyond this
color?” (Blind.)
Yunmen said, “At that time I’d knock it down for him.” (Unable to do anything about the boat,
Xuedou brought this up and said, “He only knows how to knock down; he
Yangshan attended Guishan for more than twenty years altogether, then left to go teach. One day
when he had come back to look in on Guishan, Guishan asked him, “You are called a teacher; how do
you distinguish those who come from all over as to whether they know what is nor not, whether they
have a teacher’s bequest or not, whether they are dogmatists or mystics? Try to explain.” Yangshan
said, “I have a way to test: when I see monks come from all over, I stand up my whisk and ask them,
‘Do they expound this elsewhere or not? Leaving this aside for now, what do the elders elsewhere
have in mind?’” Guishan praised him, saying, “This is the tooth and nail of the school of the source.”
Yangshan had such methods of helping people; hence one day he pointed to a snow lion and said, “Is
there anything beyond this color?” Tell me, what is his meaning? Isn’t he illustrating the phenomenon
of uniformity? Actually there’s no connection. Given that he wasn’t illustrating uniformity, then what
was he illustrating? This is why it is said that “when a heron stands in the snow, they aren’t the same
Master Baling was asked by a monk, “What is the school of Kanadeva?” Baling said, “Heaping snow in
a silver bowl.” Xuedou held up his staff to show the crowd and said, “Cutting off the world without
letting anything slip out—can you manage this or not? This is why Yunmen said, ‘Even if there’s no
trouble at all in the whole world, this is just turning things around; not seeing a single form is still half
the issue. Even if you get to be like this, you should know there is a time of total presentation.’ In the
case of total presentation, everyone in the world would have to shut up. If a pathway is set out, that is
even more intolerable.” He scattered the assembly at once with this staff.
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It was only because Xuedou had realized this state that he could help people. I said, “Blind”—how do
you understand? Yunmen responded in a timely fashion, just knocking it down for him, to bring out
Yangshan’s intent. Xuedou brought this up and said, “He only knows how to knock down, not how to
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7. Xiangyan’s legacy saying
Xiangyan set down this saying: (What are you doing?) “Suppose someone has climbed
a tree: (Do you notice your mouth’s full of frost?) his mouth is clamped onto a branch of the
tree. (Knocked down) His hands are not holding onto a branch. (So there is such a person.)
Under the tree someone asks the meaning of the coming from the West. (Who?) If
he doesn’t answer, he’s avoiding the other’s question. (Don’t say.) If he does
answer, then he loses his life. (I hope you will agree.) At such a time, what should he
do?” (Xiangyan is also knocked down.) At that time elder Hutou came forth and said, “I
don’t ask about climbing up in the tree; please talk about before climbing the
tree.” (When someone in the house to the east dies, the house to the west joins in the mourning.) Xiangyan
laughed out loud. (He has fallen into the other’s snare.)
Xuedou brought this up and said, “It’s easy to say up in the tree, hard to say
under the tree. (He puts out a branch sideways.) I’m up in a tree—pose a question.”
(Dangerous.)
Yuanwu said,
The elders everywhere attained this insight, but they brought it out in a thousand ways with myriad
strategies to help people, not concealing it or covering it up, setting out similes to get people to
understand easily; but instead it became hard to understand. Why? Because their kindness and
compassion were so deep and rich as to cause people to conceive subjective interpretations more and
more. If their kindness and compassion were slight, that was a little better. As for Xiangyan’s saying
that if one discusses this matter, it is like someone up in a tree holding onto a tree branch with his
mouth, this doting kindness of Xiangyan, just this question, if you conceive at all of up in the tree or
under the tree, replying or not replying, you create more and more ways of interpretation, falling into
ordinary subjectivity, and will ultimately be unable to penetrate. If you have the eye on the forehead,
you’ll never formulate an interpretation in reference to answering or not answering. You know what it
through, and sit here, you are called dead—what use are you? Observe how someone who’s attained is
quite different, immediately knowing what he’s getting at. As soon as Xiangyan said this, a certain
elder Hutou came forth and said, “I don’t ask about climbing the tree; please tell about before climbing
the tree.” Xiangyan laughed out loud. Tell me, what was Xiangyan laughing at? If you know what he’s
getting at, what climbing or not climbing would you talk about? If you don’t know what he’s getting at,
you should step back and look. If you are an adept, you’ll see then and there; if you spend time trying
If you don’t fall into either side—answering isn’t right, and not answering isn’t right either—how can
you see the ancient’s meaning? Here, if you have masterful method, what up in the tree or under the
tree, answering or not answering, will you talk about? Xuedou cites the meeting of Xiangyan and
Hutou, then tells people to ask a question. But is there anyone? “It is easy to speak up in the tree; it is
hard to speak under the tree.” In the end he also says, “I have climbed the tree; pose a question.” This
bit is like wrestling in the presence of an authority; in the blink of an eye you’ve lost. Xuedou bring out
the knotty problem to get people to see. Those who cannot be trapped, who don’t turn their heads
when called, know the great potential and great function as soon as they hear someone mention it, and
are well able to bring it out. See how old Xuedou is undeniably extraordinary.
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8. Luzu’s “eating”
A monk asked Luzu, (This wall-facing fellow retards people.) “What is unspoken speech?”
(What are you saying?) Luzu said, “Where is your mouth?” (Danger!) The monk said, “I
have no mouth.” (Bumped.) Luzu said, “What do you eat with?” (Here’s a second ladle of foul
water.)
Xuedou brought this up and said, “He should whack him across the back right
away. (This would still be too late.) This type of fellow can’t shut his mouth once he’s
opened it, and can’t open his mouth once he’s shut it.” (Xuedou should get whacked instead
of this monk.)
Yuanwu said,
Luzu studied with Mazu; he dwelt on Mt. Lu in Zhi province. When he saw a monk coming, he’d
immediately face the wall. He directly got down to the essential, but it was hard to reach. When
Nanquan heard of this, he said, “I usually tell people to understand before the Buddhas appeared in
the world, and still don’t jind one or a half; as for him this way he’ll go on indejinitely.”
One day Nanquan came and patted Luzu on the back. Luzu said, “Who is it?” Nanquan said, “Puyuan.”
Luzu said, “How are you?” Nanquan said, “As usual.” Luzu said, “You’re so talkative!”
A monk asked, “What are the twin trees [where Buddha died]?” Luzu said, “The formless body within the
body of form.” The monk said, “What is the formless body within the body of form?” Luzu said, “Iron
Kunlun Mountains under a gold incense burner.” The monk also asked, “Where should a student apply
effort?” Luzu said, “When spring comes, the grass is naturally green.” The monk said, “Where does one not
apply effort?” Luzu said, “When mountains crumble, rocks fall; when burning along a river, jire travels.”
Luzu helped people this way—how do you understand? Try to investigate thoroughly. This is why an
ancient said, “If you want to attain intimacy, don’t ask with a question.” This monk posed a question,
and Luzu replied this way. The monk speaking further this way was undeniably extraordinary, but
Luzu had the forge and bellows of an adept; he had great technique—the monk couldn’t get past him.
Later on, Xuedou didn’t agree; he said he should have whacked him right across the back. You all
23
should say something here in place of the monk to avoid Xuedou saying this. If you have eyes and
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9. Xuefeng’s ancient valley stream
A monk asked Xuefeng, “How is it when ‘the ancient valley stream is cold from
the source’?” (Take it on.) Xuefeng said, “When you look straight into it, you don’t
see the bottom.” (Doting kindness.) The monk said, “How about one who drinks from
it?” (This is precisely descending from the noble to the base.) Xuefeng said, “It doesn’t go in
The monk cited this to Zhaozhou. (Only this monk could do it.) Zhaozhou said, “It can’t
go in through the nostrils.” (And only this old fellow could say this.) The monk then asked
Zhaozhou, “How is it when ‘the ancient valley stream is cold from the source’?”
(He can’t let it go.) Zhaozhou said, “Painful.” (Undeniably hard to chew.) The monk said,
“What about one who drinks of it?” (He doesn’t revive.) Zhaozhou said, “He dies.”
(Clearly.) Xuefeng heard this cited and said, “Zhaozhou is an ancient Buddha. I
Xuedou brought this up and said, “Everyone in the community says Xuefeng
didn’t get out of this monk’s question, and that’s why Zhaozhou didn’t agree.
(How many people talk like this.) Such a literal understanding is very unfair to the man of
old. (Clearly.) I am otherwise. (See what strength Xuedou has.) Cutting nails and shearing
iron is characteristic of a genuine master of the school. (Split in two.) Taking to the
low and leveling the high can hardly be considered adept.” (Even Xuedou can’t get out of
Zhaozhou’s snare.)
Yuanwu said,
Xuedou’s recital is both good-hearted and not good-hearted. Why? With one hand he upholds, with
one hand he pushes down. A monk asked Xuefeng how it is when the ancient valley stream is cold
from the source; Xuefeng said that when you look straight into it you don’t see the bottom. The monk
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asked about one who drinks of it, and Xuefeng says it doesn’t go in through the mouth. Later people
just understood it as not replying to what was said. If you act like this, you’ll never see it even in a
dream.
Fenyang called this using a phenomenon to illustrate the self. How is it when the ancient valley stream
is cold from the source? When you look straight into it you don’t see the bottom. This illustrates his
present state. Xuefeng was teacher of jifteen hundred people; as before, he uses the other’s question
to answer, saying you don’t see the bottom when you look straight into it because that question was
saying his present state was like the cold spring of an ancient valley stream. Xuedou was undeniably
familiar with the experience; an ancient said, “The question is in the answer, the answer is in the
question.” Haven’t you seen how a monk asked Yunmen, “Is it true that the teaching of Buddha is like
the moon in water?” Yunmen said, “There’s no way through the clear waves.” Tell me, is this the same,
or different?
Nowadays people just conceive interpretation according to the words, not knowing Zhaozhou and
Xuefeng saw each other. Zhaozhou said it can’t go in through the nose, and Xuefeng said Zhaozhou was
an ancient Buddha and he himself wouldn’t answer any more questions. This was already meeting
with him. But tell me, what is the meaning in this? You have to break up the lacquer bucket in front of
you before you can penetrate effectively. Later people couldn’t tell what was going on, and ran to
It is imperative to know what these two noble experts were getting at. When Xuefeng said, “Zhaozhou
is an ancient Buddha; from now on I won’t answer questions,” this statement was like gold, like jade—
it’s hard to meet the price. Though Xuefeng answered the monk, he never went to the words to make a
donkey-tethering stake. Quite a few later people have misunderstood and mistakenly took to poking
and prying therein, not knowing the basic design of the school at all. If this matter were just in words,
that wouldn’t be “very unfair to the people of old.” As it is said, “The immortal woman has already
returned to the sky; the ignorant man is still by the hearth.” Xuedou says that everyone in the
communities says Xuefeng answered those sayings, thus amounting to taking to the low and leveling
the high, hardly to be considered adept. This too is a misunderstanding, having ingested Xuedou’s
poison. This means the same thing as Fayan’s remark that the talk has become dualistic, because he
upholds with one hand and pushes down with one hand. In the case of Zhaozhou testing a woman, tell
me, did he check her out or not? And tell me, did Xuefeng answer that monk’s question or not?
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Zhenru Zhe citedthe story of Zhaozhou investigating a woman and said, “All the patchrobed monks in
the world only know to ask the woman the way to the road, and they don’t realize how deep the mud
is under their feet. If not for old man Zhaozhou, how could the height of achievement and sweating
horses be shown?
As for Xuedou’s saying that such a literal understanding is unfair to the ancient, tell me, is this unfair
nor not? Master Huai said, “How do you understand the principle of not replying? It’s not that he isn’t
praising Zhaozhou, but do you realize that a jlaw in Zhaozhou’s jade has occurred? If you can jind it
Xuedou has brought the anecdote out clearly, but nowadays people don’t go on to see Zhaozhou and
Xuefeng, but just run off to chew on Xuedou’s statement, running on the vein of words, not realizing
Xuedou upholds with one hand and pushes down with one hand. Now tell me, who is a genuine
teacher of the school who cuts nails and shears iron? Who takes to the low and levels the high, hardly
to be considered adept? When you get here, even if you can distinguish, you’re still running on the
vein of words.
___________________________________________
Notes
The case of Zhaozhou testing a woman. A monk traveling to one of the sacred mountains asked a woman the way. She replied,
“Right straight ahead.” As the monk went off, the woman remarked, “And so he goes.” The monk reported this to the master
Zhaozhou; Zhaozhou said he would go test the woman. He went and asked the woman the same question, and she gave the same
answer. Zhaozhou came back and told the monk, “I’ve have tested the woman for you.”
Xiangru didn’t deceive the king of Qin—This story is summarized in Yuanwu’s commentary on case 12 below.
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10. Xitang’s rotting
A monk asked Xitang, “When there are questions and there are answers, guest
and host are clear. What about when there are no questions and no answers?”
(Yuanwu lowered his head and made a sound of response) Xitang said, “Might rot away, huh?” (He too
The monk also asked Changqing, “When there are questions and there are
answers, guest and host are clear; how about when there are no questions and
no answers?” (Still can’t let it go.) Changqing said, “When meeting they all speak of
leaving ofjice, but when has any one of them been seen in the forest?” (He skillfully
glances east and glances west.)
Xuedou brought this up and said, “Why didn’t he give his own fodder?” (Tell me,
Yuanwu said,
Not falling into mental activity or conceptual thought, how can you jind peace? An ancient said if you
want to attain familiarity, don’t question with a question. Why? A question is like having stolen
something from someone then asking what you’ve stolen from them. It is here; the theft has already
been exposed.
This monk posing the question was just like this; he took it to ask master Xitang, “When there are
questions and there are answers, guest and host are clear; what about when there are no questions and no
answers?” Xitang said, “Might rot away.” The ancients were extremely kind and compassionate;
sometimes they extended a hand atop a solitary peak, sometimes they lay themselves down in wild weeds.
He said, “Might rot away”—this is extraordinary, undeniably familiar. This monk then went on to ask
Changqing. Changqing said, “On meeting, they all speak of leaving ofjice, but when has anyone been seen
in the forest?” This monk clearly posed a question—here there is question and answer; what more “how
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about” is there to speak of, drawing out such a statement from Changqing? And yet he managed not to jlub
the question that monk posed. Xuedou brought this up and said, “Why didn’t he give his own fodder?”
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11. Jinshan holds up a jist
One day Jinshan went up in the hall and held up a jist, then opened his hand
and said, “Open, it’s a palm, with jive jingers of different lengths.” (He’s gone into a
cave of complications.) Making a jist again, he said, “Now it’s a jist, with no high and
low. (This is still a sacred tortoise dragging its tail.) Is there any evaluation?” (Close your dog mouth.) A
monk came forth and held up a jist. (What end is there to people playing with a mud ball?)
Jinshan said, “You are just a fellow with no opening or closing.” (He too deserves a
beating.)
Xuedou brought this up and said, “I am otherwise.” (Yet he follows along going into
complications.) Then he held up a jist and said, “Gripping, it makes a jist with high
and low.” (He twists the monk around.) Then he opened it and said, “Open, it becomes a
palm with no partiality or unevenness. (How do you know? He’s turned it around.) Now tell
me, is it better to open up for people, or better to hold fast for people? (Both are not
good.) Opening, you make a cart; closing, it jits the grooves. (He’s already making a living in a
ghost cave.) If you call it making a cart behind closed doors such that it jits the
grooves in the road outside, (This is your understanding.) I know you’re making a living
Observe how kind the people of old were, using a thousand methods, a hundred strategies, to bring
out and illustrate this one great matter, enabling people to see it easily. Some were applied in
instructions to a congregation, some applied by using phenomena to illustrate something; and there
were those who understood. Xuedou uses the wind to blow on the jire, not using much effort; he held
up a jist and said, “Clench and it’s a jist, with high and low.” Then, opening his hand, he said, “Open, it’s
a palm, without partiality or unevenness. Tell me, is it better to open it for people, or better to hold
tight for people? Opening, you make a cart; gripping, it jits in the grooves. If you call it making a cart
30
behind closed doors that jits the grooves outside, I know you’re making a living in a ghost cave.” The
people of old were deliberate like this for the sake of this matter, hence they were like this. But tell me,
how about this? The ancients were born of the same lineage, hence were one; then why were they so
dissimilar? When you have no concerns, try over and over to investigate this thoroughly—what
principle is this? If you are capable, you’ll know at one look. But if you try to deliberate, you’ll be a
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12. Muzhou’s broom
A monk asked Muzhou, “How is it when saluting Shakyamuni but not paying
respects to Maitreya?” (There is such a rude fellow.) Muzhou said, “Yesterday someone
asked, and I drove him out of the monastery.” (This is already secondary.) The monk
said, “You’re afraid I’m not genuine.” (I’m afraid dead Channists are very common.) Muzhou
said, “My staff isn’t here; I give you a beating with a broomstick.” (A jist will do too, so
strike!)
Xuedou said, “Muzhou just had a mind to receive the jade; he had no intention
Tell me, where was this monk’s fault? Haven’t you seen how Shitou asked Master Rang, “How is it
when one does not seek the sages or esteem one’s own spirit?” Rang said, “Your question is too lofty—
ask a question on a lower level.” Shitou said, ‘It’s better to be sunk forever in repetitious cycles than to
seek the liberation of the saints.” Also, a monk asked Dongshan, “How is it when Manjusri and
Samantabhadra come calling?” Dongshan said, “Chase them into a herd of water buffalo.” The monk
said, “You’re going to hell like an arrowshot!” Dongshan said, “It depends entirely on your power.”
The monk in this case was not an ordinary Chan follower; he said back, “You’re afraid I’m not
genuine.” This is right, indeed, but even if the waves break a thousand fathoms, nevertheless the
Muzhou said, “My staff isn’t here—I’ll just administer a beating with a broomstick.” Tell me, is this
oppressing the free into servility? Isn’t it relying on authority to fool someone? Better not
misunderstand—shave off right and wrong, gain and loss, subjective interpretation and calculation;
make yourself clean and naked, bare and untrammeled—then accurate perception will naturally
An ancient said, “When precisely so, this is already mistaken.” Xuedou presses very well with a
description from the side: “If you bring it up I’ll let you bring it up, but as for understanding, I don’t
admit your understanding.” Why? “Muzhou only has a mind to receive the jade; he has no intention of
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ceding any cities.” From time to time it’s been truly said that Muzhou’s only having a mind to get the
gem has indeed fallen into Xuedou’s sticky cliché . During the Era of Warring States, the state of Qin
was strong while the state of Zhao was weak, but Zhao had a jade worth a number of cities. The king
of Qin heard of this and agreed to cede jifteen cities in exchange for the jade. Zhao then sent Lian
Xiangru to deliver the jade to Qin. The king of Qin just took the jade but had no intention of ceding the
cities. Xiangru then employed a strategy to take back the jade and return it to Zhao. Now tell me,
where was it that Muzhou only had a mind to get the jade? And where was it that he had no intention
of ceding the cities? Each individual needs to apply some energy to get it.
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13. Zaoshu and the nation of Han
Zaoshu asked a monk, “Where have you just come from?” (The ordinary route.) The
monk said, “The nation of Han.” (Right.) Zaoshu said, “Does the emperor of Han
respect Buddhism?” (Horns have grown on the head.) The monk said, “Ouch! Lucky you
asked me. (He stinks of piss on contact.) If you had asked someone else, a disaster would
have occurred.” (That seems like it, but I’m afraid he has a dragon’s head but a snake’s tail.) Zaoshu said,
“What do you do?” (It must be asked.) The monk said, “I don’t even see that there are
any people; what Buddhism is there to respect?” (This is already a door to disaster.)
Zaoshu said, “How long have you been ordained?” (Too bad he trails mud and water.) The
monk said, “Twenty summers.” (He’s at a loss.) Zaoshu said, “A jine ‘not seeing that
there are any people’!” and he hit him. (The dotard utterly dismays people with complications.)
Xuedou brought this up and said, “This monk takes the beating, but once he
goes he won’t come back. (The bystander doesn’t accept.) Though Zaoshu carried out the
imperative, nevertheless he roused waves without wind.” (Striking, I say waves where
there is wind are huge, white breakers jlooding the sky.)
Yuanwu said,
Master Zaoshu was in Hunan in the time of the Five Dynasties. King Lin, whose name was Yan, lived in
Guangnan, where he illegitimately created the nation of Han. This monk came from there. When the
ancients left one community and entered another company, they only had this matter in mind, unlike
people today, who just spend their time arguing; when they meet someone who questions them, they
don’t get the point, and, red-faced, have nothing to say in reply. That’s because they have no settled
accomplishment.
When masters of the school see monks, they question them and test them, to see if they are genuine,
distinguishing what’s appropriate to the situation and distinguishing guest and host. With one
question they know where they’re at. As for this monk, when Zaoshu saw him come, he seemed to
34
have the breath of a patchrobed monk, so he asked him where he’d just come from. The monk said the
nation of Han. Zaoshu asked if the emperor of Han respected Buddhism. The monk said, “Ouch!
Lucky you asked me; if you’d asked anyone else, a disaster would have occurred.” Zaoshu was an
expert teacher of the school; without rushing he said, “What do you do?” The monk said, “I don’t even
see that there are any people—what Buddhism is there to respect?” This monk was carrying a load of
Chan; if Zaoshu had hit him then, he’d have avoided being checked by Xuedou. But he was extremely
kind; instead he asked “How long have you been ordained?” This ignoramus wound up saying,
“Twenty summers.” Zaoshu said, “A jine ‘not seeing that there are any people’!” Laying hold of his gap,
he struck. He was right, alright, but he cut his hand on the point.
Yunmen’s testing of monks was extremely skillful and perceptive. One day he asked a monk, “Where
are you from?” The monk said, “I’m a Korean.” Yunmen said, “How did you cross the sea?” The monk
said, “The outlaw is busted.” Yunmen said, “Why are you in my hands?” The monk said, “It just so
happens.” Yunmen said, “Leap all you will.”
Also, Beichan asked a monk, “Where have you just come from?” The monk said, “Zifu [‘Sustaining
Prosperity’].” Beichan said, “How is prosperity sustained?” The monk said, “A double case.” Beichan
said, “Why are you in my hands?” The monks aid, “I let you take me in.” Beichan then stopped.
Observe how those ancients distinguished people through their statements, breaking them down; only
In this case, Zaoshu asked a monk where he’d just come from. The monk said, “The state of Han.”
Zaoshu said, “Does the emperor of Han respect Buddhism?” The monk said, “Ouch! Lucky you asked
me; if you’d asked anyone else, a disaster would have occurred.” Zaoshu said, “What do you do?” The
monk said, “I don’t even see that there are any people—what Buddhism is there to respect?” Zaoshu
said, “How long have you been ordained?” The monk said, “Twenty summers.” Zaoshu said, “A jine
‘not seeing that there are any people,’” and hit him. That’s why Xuedou said, citing this, “Though this
monk took the beating, once he goes he won’t come again.” Though he’d been hit, the monk didn’t get
a glimpse. At that point, you should run afoul of the point and hurt your hand. If the monk had gotten
There was a man of old who was beaten three times; tell me what was on his mind? This monk, called
this way, wouldn’t turn his way when called; tell me, what was on his mind? Though Zaoshu carried
out the imperative, tell me, where did he “rouse waves without wind”? Let patchrobed monks with
Zhaozhou asked a woman, “Where are you going?” (She’s bumped into someone with
something to say.) The woman said, ”To jilch Zhaozhou’s bamboo shoots.” (Riding a tiger’s
head is not beyond her. This is real grabbing a tiger’s whiskers.) Zhaozhou said, “What if you run into
Zhaozhou?” (Danger!) The woman slapped him. (Nice hit.) Zhaozhou then stopped.
(Don’t say Zhaozhou gave up; he still had a device to capture a tiger.)
Xuedou brought this up and said, “Good slap. Giving him a second slap wouldn’t
prove anything.” (He helps the strong, not the weak; he takes the side of principle, not partial to familiars.)
Yuanwu said,
This woman originally was a nun, but after the purge of the Huitang era didn’t become a nun again.
But she was well accomplished. When you have nothing to do, you should focus on this case and
examine it thoroughly. Nowadays there is a type of Chan follower in the communities who will only do
a bit of work if they meet with an elder in individual meetings and informal gatherings; otherwise
their habit-ridden consciousness is foggy all day long, wandering and hunting, chasing after warm
places, and running off at the mouth talking about Chan, not realizing how many good things they have
Haven’t you seen how Yantou said to an assembly, “People who have attained just stay free; like
pushing down gourds on water, when touched they immediately turn, when pressed they immediately
move.” The ancient Buddha Zhaozhou was such a man; this old fellow fortunately had no issues of his
own, but because opportunities for other arose from time to time, he wanted to extend a hand. When
he questioned this woman, the woman already knew he was Zhaozhou—so tell me, why did she then
tell him to his face that she was going to jilch Zhaozhou’s bamboo shoots? Zhaozhou said, “What if you
run into Zhaozhou?” The woman immediately slapped him. In fact it was this old fellow who brought
on the woman’s action; he then stopped. Now tell me, what was Zhaozhou’s logic?
My late teacher Wuzu cited this and said, “I wonder how people will evaluate Zhaozhou’s stopping. I
want to reveal some news, in hopes you’ll all know. Though the woman carried out the true
imperative, she’d never jinish in all her life. If Zhaozhou had been slapped twice, he’d gnash his teeth
37
out. It could be said that the woman left the country light as a leaf, while Zhaozhou’s lofty reputation
was weighty as a mountain for all time.” Whenever you cite the ancients, it must be like this kind of
method; only when you see through the intent of the ancients can you bring it out for others.
Xuedou makes this kind of effort for others; seeing through the whole process, he says, “A good slap.
To give him another slap wouldn’t prove anything.” Tell me, where is Xuedou’s meaning? What was
the principle he applied to test the woman? Pay attention, but don’t jixate on the slap.
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15. Baoshou opens a hall
When Baoshou opened a hall, Sansheng pushed a monk forward. (In front of a crowd
of myriad people, he couldn’t do otherwise.) Baoshou immediately hit him. (He acts according to the
imperative.) Sansheng said, “If you act like this, not only will you blind this monk,
you’ll blind everyone in the city.” (Linji is still around.) Baoshou thereupon went back
to his quarters. (Both of them are fellows playing with mud balls.)
Xuedou brought this up and said, “Though Baoshou and Sansheng brought to
light Linji’s treasury of the eye of truth, (Where did you get this information?) basically they
were just able to express nobility where there is no Buddha. (What bowl are you looking
for?) At that time, if this monk had been a real man, as soon as he was pushed
forward he would have overturned the Chan seat. (I immediately strike.) Even if
Baoshou had used all his great potential, he’d still be three thousand miles
The second generation Baoshou studied with the prior Baoshou, who had him look into “What was
your original face before your parents gave birth to you?” He did this for several years but was unable
to understand. One day he took leave of Baoshou to go traveling; Baoshou told him, “Stay for a while;
you will attain realization.” In town he happened to hear two people arguing. One of them goaded the
other, “You are so shameful.” At these words Baoshou was greatly enlightened. Later, when the former
Baoshou was passing away, he told Sansheng, “Have him be master of the mountain for now; after ten
years he can open the hall.” Subsequently Sansheng acted as the principal petitioner to have him open
the hall.
The day he opened the hall, Sansheng pushed a monk forward. Baoshou immediately hit him. Try to
say—wherein lay the intent of those ancients? Sansheng said, “If you treat people this way, you’ll blind
everyone in the city.” And what about this point? Chan followers should carefully try to investigate.
39
Was it that Baoshou went back to his quarters because he didn’t understand? What principle is this?
Observe how the tooth and nail of those enlightened people were very different.
Later a monk asked, “When there is not a jleck of cloud for ten thousand miles, then what?”
When Linji passed away, Sansheng was the temple superintendent. Linji said, “After I die, don’t
destroy my treasury of the eye of truth.” Sansheng said, “Who would dare destroy your treasury of the
eye of truth?” Linji aid, “If someone asked you about it, how would you reply?” Sansheng shouted.
Linji said, “Who would have known that my treasury of the eye of truth would die out with this blind
ass?” Later a monk cited this saying to ask Fengxue for further instruction. Fengxue said, “When
personal communication is about to end, if it’s monopolized it perishes.” The monk went on to say,
“What about Sansheng’s shout?” Fengxue said, “It can be said that a true heir is not the same as an
outside transient.”
The school of Linji was personally inherited by Fengxue, no small matter. Later Chan master
Nan said, “Baizhang’s deafness is still alright, but Sansheng’s blind ass saddens people to death.”
Observe the immemorial way of the school; how could it be attained by standardized learning? It
must be like the bottom of a bucket falling out and the emergence of maximum function—only then
When Xuedou left his homeland, he jirst met Beita; he stayed for ten years, and already had
profound realization. Leaving Beita, he came to the community of Dalong, where he served as the
superintendent of hospitality for a long time. One day when Dalong went up in the hall, Xuedou came
forth and said, “Those who speak and those who are silent are not right; neither speech nor silence is
even more wrong. When all right and all wrong are taken away and the great function appears, people
know it exists; what about Dalong?” Dalong said, “You have such a view.” Xuedou said, “This old fellow
has fallen apart and melted away.” Dalolng said, “I forgive you a beating.” Xuedou bowed and rejoined
the assembly. Dalong then called for the monk who had just asked a question, and Xuedou came forth.
Dalong said, “Why have I fallen apart and melted away?” Xuedou said, “You’ve lost even more.” Dalong
Xuedou later came to Nanyue on his travels, and related this to master Ya. Ya said, “Why didn’t
Dalong give his own fodder?” Xuedou said, “You need to do some more traveling.”
Later a monk from Dalong met Xuedou and said to him, “Why haven’t you burned incense for
the late teacher?” Xuedou said, “In the old days a monk asked the late teacher, ‘The physical body
40
decays; what is the indestructible body of reality?’ The late teacher said, ‘The mountain jlowers
blooming resemble brocade; the valley streams brimming are like indigo.’ I’ve recited this story to
Later Xuedou went to master Dongshan Cong’s place, and he also called on Dayu Zhi. Zhi
succeeded to Fenyang Zhao. Yunfeng Yue succeeded to Zhi. Yue and Xuedou traveled together for the
longest time, and studied the message of Linji’s treasury of the eye of truth for a long time. Xuedou got
master Zhi’s instruction most of all, so Xuedou understood the way of the school of Linji.
Yunfeng Yue knew Xuedou hadn’t succeeded to Zhi. One day as they were roaming in the
mountains he made a point of testing him, asking, “Going into a wild jield without selecting, picking up
whatever plant comes to hand, there’s never been nothing that comes into view: facing the situation,
why don’t you speak?” Xuedou picked up a piece of hay and showed it to him. Yue didn’t accept
this; he said, “You haven’t seen yet, even in your dreams.” Xuedou said, “If you don’t agree, then let the
matter rest.” Xuedou acted like this because he knew the way of Linji’s lineage.
Citing the present incident, he said, “Though Baoshou and Sansheng brought out Linji’s
treasury of the eye of truth, basically they were just able to express nobility where there is no Buddha.
If this monk were a real man, he would have overturned the Chan seat the moment he was pushed
forward. Even if Baoshou had made great use of his total potential, he still would have been three
thousand miles off.” I dare ask you, when Baoshou hit this monk, was this total potential or not? As
for Xuedou’s saying that if this monk had been a real man he would have overturned the Chan seat as
soon as he was pushed forward, if he had overturned the Chan seat at that time, and got hit across the
back by Baoshou, how would that be? Here you’d have to have the eye on the forehead before you
could see him. If you are not yet capable of this, you need to step back and try to jind out—what
principle is this?
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16. Wuye and false thought
A monk asked National Teacher Wuye, “What is Buddha?” (How fresh and new!) The
Xuedou cited this and said, “He’s blocked the nostrils.” (How long has he been dead?)
Another monk asked, “What is Buddha?” (The second case.) The National Teacher
Xuedou cited this and said, “He stays the tongue.” (Mute?)
Yuanwu said,
National Teacher Wuye was from Shangluo in Shang province. His mother heard a voice in the sky
saying, “Can I lodge?” When she woke up she was pregnant. When he was born, a light jilled the
room. After he left home he lectured on scripture, codes of conduct, and treatises on the Nirvana and
Transcendent Insight scriptures. Then when he met Mazu, Mazu recognized his potential and asked,
“Magnijicent, imposing, but there’s no Budddha in there.” At this Wuye asked, “I have a rough
knowledge of the doctrines of the Three Vehicles and associated studies. I’ve always heard that the
Chan school regards mind itself as Buddha, but I really don’t understand.” Mazu said, “Right now the
mind that doesn’t understand is itself Buddha. There is no other Buddha.” Wuye also asked, “What is
the mind seal personally transmitted by the founding teacher?” Mazu said, “You’re still noisy now,
Reverend—go away for now and come another time.” Just as Wuye was leaving, Mazu called to him;
Wuye turned his head, and Mazu said, “What is this?” Wuye was thereupon suddenly enlightened. He
then bowed. Mazu said, “Cloying preacher, why do you bow?” Yunju Yi said, “Where was his
noisiness?”
Subsequently, when he answered questions, Wuye just said, “Don’t think falsely.” He did this for
twenty years. One day the temple superintendent said to him, “Have you managed to stop yet?” He
said, “Superintendent.” The superintendent responded. Wuye said, “This time have you managed to
stop yet?” Until he died he also just said, “Have you managed to stop yet?”
If you say Chan really has one saying to have people look right into, like asking about Buddha or asking
about the founder, why are there a hundred answers, answering in a hundred ways?
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This old fellow Wuye was very indulgent; Xuedou making a single statement was extremely skillful.
“What is Buddha?” He said, “Don’t think falsely.” Xuedou said, “He blocks off the nostrils.” What is
Buddha” “Mind itself is Buddha.” Xuedou said, “He stays the tongue.” At just such a time, with the
tongue stayed and the nose blocked, is there yet anywhere to turn around and breathe out? (striking)
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17. Deshan’s “What”
A monk asked Deshan, “Where have the sages since antiquity gone?” (Why not give
his own fodder?) Deshan said, “What? What?” (He cheats everyone.) The monk said, “The
order specijied a ‘jlying dragon’ horse, but a lame tortoise shows up.” (He’s already
fallen into the other’s snare.) Deshan then stopped. (This mechanism is most poisonous.) The next
day when Deshan came out of the bath, that monk handed him some tea.
Deshan patted that monk on the back. (Try to say what he meant.) The monk said, “This
old fellow has jinally gotten a glimpse.” (The jirst arrow was still shallow; the subsequent arrow
went deep.)
Xuedou brought this up and said, “So pure gold is rejined a hundred times—
you need your own tongs and hammer. (He mislabels.) Since Deshan had compared
another to himself, this monk is likewise disappointed too.” (The crimes are listed on the
same indictment.) Drawing a line with his staff, he said, “Leaving this case aside for
the moment, (See what skills Xuedou has.) where have the sages since antiquity gone?” (If
there is someone who overturns the Chan seat, what then?) As the assembly was about to discuss it,
Xuedou chased them out all at once. (Striking, I say you should take it instead of the assembly.)
Yuanwu said,
Deshan usually beat the wind and beat the rain; why didn’t he hit this monk? Tell me, what was this
monk like? It could be said, “When the waves are high at the triple sluice, jish turn into dragons, yet
ignorant people still scoop nighttime pond water.” You tell me—would this old fellow [Deshan] be
This monk retorted, “The order was for a ‘jlying dragon’ horse, but a lame tortoise shows up.” Here he
should be hit; why didn’t Deshan hit him, but stopped? So it is that killing people doesn’t require a
sword; this is where there is no running afoul of the point and hurting the hand. You can only see this
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if you are alive; if you are not one with the eye on the forehead, it’ll just turn out to be impossible for
The next day when Deshan came out of the bath, that monk handed him some tea. Deshan patted him
on the back. This monk brashly said, “This old fellow has jinally gotten a glimpse.” Even if the waves
Xuedou has the hammer and tongs of an adept. In any citation of ancient cases, it is necessary to
weigh with a balance held evenly before commenting. Though Xuedou cites this way, he doesn’t let people
understand this way; he cites and says, “Pure gold is rejined a hundred times; you need your own hammer
and tongs.” Deshan stopped before and stopped afterward—what is this pure gold rejined a hundred
times? Deshan truly had wicked ways; seeing this monk was not someone to accept hammer and tongs, he
therefore stopped. Xuedou said, “Since Deshan had compared another to himself, this monk is likewise
disappointed too.” Deshan is like a tiger with horns. Why? He compares another to himself. Tell me, what
does this mean? Someone with eyes cannot run on the words. Xuedou drew a line with his staff and said,
“Leaving this case aside for the moment,”—why did he set it aside, then say, “Where have the sages since
antiquity gone?” When everyone was about to start talking about it, he chased them all out. When you get
here, how should you evaluate? Look—do you have blood under your skin?
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18. Baofu basketing cucumbers
As Baofu was basketing cucumbers (Luckily he has nothing to do himself.) elder Taiyuan Fu
came. (They bump into each other.) Baofu said, “If you can speak, I’ll give you a cucumber
to eat.” (Why are you raising waves where there’s no wind?) Fu said, “Bring it out.” (He fells people on
level ground.) Baofu passed Fu a cucumber. (Is this good will?) Fu took it and left. (They
Xuedou cited this and said, “Though this is a dead snake, if you know how to
handle it, it will come alive. (If you get it at a glance, you’re already out of touch.) Who is an
expert? Try to discern.” (striking, I say, if you can’t discern, give me back the cucumber.)
Yuanwu said,
Elder Taiyuan Fu was originally a monk who lectured on scriptures. Later on, when he was spurred on
by a Chan practitioner, he awakened to the essence of mind. Thereupon he said, “From now on I won’t
jidget with the nose born of my father and mother.” When he traveled to Jinshan, as he stood before
the Buddha shrine, a monk asked, “Have you ever traveled to Wutai?” Fu said he had. The monk said,
“And did you see Manjusri?” Fu said he had. The monk said, “Where did you see him?” Fu said, “In
front of the Buddha shrine on Jinshan.” Xuefeng heard of this saying and was delighted; he said, “An
expert Chan practitioner—how can we get him to come here?” Subsequently he went to Xuefeng;
Xuefeng brought the community to greet him. Then when he went up in the hall, Fu took one look and
Xuefeng immediately got off the seat; Fu went into the hall. Later an old veteran cited this and said,
“Even the likes of Xuefeng, at one look of elder Fu, could only hoist the jlag of surrender.”
In the case of that one look, Xuefeng had his own reason; this story of basketing cucumbers is simply
seamless—it just makes people doubt. Baofu said, “If you can speak, I’ll give you a cucumber to eat.”
Fu said, “Bring it out.” If you are someone who can recognize beginning and end, you’ll see they were
like two battalions clashing, each of them expert, so neither of them suffers any harm. If you don’t see,
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you won’t avoid arbitrarily interpreting it as the Chan way or else unconcern, at once reciting words
and conceiving subjective interpretations, all the more failing to hit the mark.
Getting away from this imperative, then what? An ancient said that one statement passing through the
barrier is unique, just showing the bit right before your eyes, getting you to see and recognize it. If you
This is the conduct of people who go beyond; therefore it is said that only those on the same path
know.
Xuedou’s citation of this case is naturally good. “Though it is a dead snake, if you can handle it, it will
come alive.” Now is there anyone who can bring it to life? If you can manage, you can walk alone in
the realm unimpeded in any way. If you don’t yet understand, I leave it to you to hold the dead snake’s
head still.
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19. Nanquan instructs an assembly
Nanquan, instructing an assembly, said, “The Way is not outside things; outside
of things is not the Way.” (Poke a hole in the basket and come out.) Zhaozhou came forth and
said, “What is the way outside of things?” (I knew foreigners’ beards are red; here is another red-
bearded foreigner.) Nanquan hit him. (It was his duty not to let him go.) Zhaozhou said, “Don’t hit
me—later on you’ll hit people by mistake.” (Today he’s hit one.) Nanquan said,
“Snakes and dragons are easily distinguished; a Chan monk is hard to fool.” (He
Xuedou cited this and said, “Zhaozhou is like a dragon without horns, like a
snake with legs. (You have to be this way.) At that time he should be hit and driven out
without concern for the fact that if the law were fully enforced there would be
no populace.” (He still doesn’t avoid only carrying out a half; if you want the entire imperative applied, everyone
Yuanwu said,
Nanquan and Zhaozhou, one going out and one going in, harmonize with each other; in terms of
initiate and naı̈ve, there is gain and loss, but no way to win move after move. Just focus intensely on
where ideation does not reach—what principle is this? Nanquan said to the assembly, “The Way is not
outside of things; outside of things is not the Way.” This old fellow Zhaozhou had the ability to change
course, and also had a universal eye; so he came forth from the group and said, “What is the way
outside of things?” bringing on a blow from Nanquan. Then he said, “”Don’t hit me—later on you’ll hit
people by mistake.” Nanquan couldn’t hold still—following up after, he told him, “Dragons and snakes
are easy to distinguish, a Chan monk is hard to fool.” Tell me, what did he mean? You have to have all-
around mastery before you can see these two old fellows.
One day when Nanquan went up in the hall, Zhaozhou immediately asked, “Meeting in light or meeting
in darkness?” Nanquan thereupon returned to his quarters. Zhaozhou then left the hall; he said, “I
asked the old fellow one question, and he simply had nothing to say in reply.” The chief monk said,
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“Don’t say the master had nothing to say; it’s just that you didn’t understand.” Zhaozhou then hit the
senior and said, “The master should get this blow.” Observe how that father and son, with each device,
each perspective, were like two mirrors rejlecting each other. But nowadays people calculate with
conceptualization of arbitrary thinking—how can they know what Nanquan and Zhaozhou were
getting at? As Xuedou says, citing this, “Zhaozhou is like a dragon without horns, like a snake with
legs. At that time, no matter if there would be no populace if the law were enforced to the full, he
should be hit and driven out.” Leaving aside that time for the moment, what about right now?
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20. Mazu’s circle
A monk came to study with Great Master Ma. The master drew a circle and
said, “If you enter, I’ll strike; if you don’t enter, I’ll also strike.” (The tooth and nail of time
immemorial.) The monk thereupon entered. (After all he’s a spiritually sharp patchrobed one.) The
master then struck him. (Still he can’t be let go.) The monk said, “Master, you can’t hit
me.” (How many times have waves against the current passed?) The master leaned on his staff and
stopped. (Like a jlint-struck spark, like a jlash of lightning—too bad he has a head but no tail.)
Xuedou, citing this, said, “Neither of them is jinished. (I’ll grant that Xuedou has eyes.)
‘Master, you can’t hit me,’ leaning on his staff—if you try to discuss it, I’ll hit you
across the back.” (Striking, I say, just because he leaned on his staff and stopped, he brought on so much
Yuanwu said,
Seeing a monk come calling, Great Master Mazu drew a circle and said, “If you enter, I’ll strike; if you
don’t enter I’ll also strike.” Tell me, what is the meaning of this? This monk turned out to be an adept
—he thereupon entered, and the master then hit him. He couldn’t accept this and said, “Master, you
can’t hit me.” The old fellow knew he was a genuine patchrobed monk, so he stopped like this,
drawing Xuedou’s critical note, “Both are not jinished.” If he had got down from the chair with this
right away, that would have amounted to something, but in the end he went on to say, “If you try to
discuss it, I’ll hit you across the back.” Xuedou’s speaking like this was already a sacred tortoise
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21. Xinghua’s jine
Xinghua questioned duty distributor Kepin, (Disaster) “Before long you will be a
teacher proclaiming the Way.” (Don’t spoil the sons and daughters of other families.) Kepin said, “I
don’t enter this company.” (Good show—this fellow has blood under his skin.) Xinghua said, “Do
you not enter having understood, or do you not enter without understanding?”
(He doesn’t avoid bringing on entanglement.) Kepin said, “No connection.” (He immediately slashes with
his sword.) Xinghua then hit him and said, “Duty distributor Kepin has failed to
a meal.” (Acting according to imperative is not beyond him.) The next day, at the time of the
midday meal, Xinghua himself struck the signal board and announced, “Duty
the meal,” then he expelled him from the monastery. (This too is not beyond him.)
Xuedou cited this and said, “Kepin was going to succeed to Xinghua; leaving
aside the jine and expulsion for the moment, (A bystander does not agree.) after all he
needed to bring on this beating before he could do so. (Striking, I say, after taking a beating,
how do you bring it on?) Now I ask you, once he’s taken a beating, how does he call it
on? I want to settle something that hasn’t been smoothed out; tonight I will
clear duty distributor Kepin’s disgrace.” He scattered everyone with his staff.
Yuanwu said,
Generally speaking, descendants of the Linji lineage have to understand this great matter. This case
has to be penetrated clearly before you can see. If there is any hesitation at all, it obstructs people
completely. When Xinghua questioned the duty distributor Kepin by telling him he’d be a teacher
proclaiming the Way before long, Kepin said he didn’t join this company. Xinghua asked if he refrained
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from joining having understood, or if he refrained from joining without understanding. Kepin said
there was no connection and Xinghua hit him, declaring he had failed to prevail in Dharma combat and
would be jined jive strings of cash to provide a meal. And this fellow, suspiciously, forked over the
cash. The next day at mealtime Xinghua personally struck the signal board and announced that Kepin,
having failed to prevail in Dharma combat, would not get to partake of the feast; and then expelled him
from the monastery. If you want to help establish Linji’s treasury of the eye of true teaching, you have
People often shout and strike, conceiving subjective interpretations. My talking this way has already
divulged the mechanism of nature. At this point, how do you understand? There has to be harmony
between father and son, speech and spirit matching, before you can see that duty distributor Kepin.
Because he is not the same as ordinary people, as soon as you interpret emotionally you fall into a
convention of worldly truth. Just because you cannot pass through, you fall into entanglement in
objects and do not know the actions of people who have gone beyond.
You must act on the means of going beyond; you will naturally reach the realm of freedom and ease of
those people of old. That is why it is said, “When you walk, I’ll sit; when you sit, I’ll walk. If you act as
a guest, I’ll have to act as the host. If you act as the host, I’ll have to act as a guest.” That is how they
dejine each other; if you interpret emotionally, you’ll never jind out.
It’s also like when Linji was passing away he said to Sansheng, “After I go, don’t destroy my treasury of
the eye of true teaching.” Sansheng said, “Who would dare destroy your treasury of the eye of true
teaching?” Linji said, “If someone asked you, how would you bring it up?” Sansheng shouted. Linji
said, “Who would have known that my treasury of the eye of true teaching would perish in this blind
ass?” Observe them like this: where is there any emotional interpretation of gain and loss?
When Xinghua said to duty distributor Kepin, “Do you not join after understanding, or do you not join
not having understood?” Kepin said, “No connection.” Tell me, what did he mean? Later people
interpreting subjectively have said he should have just given a shout at jirst; some have said if he’d
shaken his seat mat he naturally wouldn’t have been expelled. They just go on arguing—what
relevance is there?
Later on when Kepin became an abbot and opened a hall, he succeeded to Xinghua; that was because
he applied himself to the means of going beyond, as in the saying, “When one’s view is equal to one’s
teacher, one has less than half the teacher’s virtue; only when one’s view is beyond the teacher is one
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competent to receive the transmission.” Where is that like people of the present who distinguish gain
Haven’t you see how one day a fellow student came to Xinghua, and as soon as they met Xinghua
shouted; the monk also shouted, and Xinghua shouted again. The monk shouted again. Xinghua
picked up his staff; the monk shouted again, and Xinghua hit him, saying, “Look how this fellow still
insists on being in charge,” and driving him out of the teaching hall. That evening an attendant asked,
“What did the monk who just came say to offend you?” Xinghua said, “He had the temporal and the
true; he had perception and application. I took it upon myself to carry out a couple of rounds of a
search right in front of his face, but he didn’t realize. If you don’t hit a guy like this, when are you
waiting for?”
One day Xinghua instructed the assembly saying, “If you are adept war commanders, then please enter
right in with a single sword; don’t ask how any more.” At that time a certain elder Minde came forth
from the assembly, bowed, and then shouted. Xinghua also shouted. Minde shouted again. Xinghua
shouted again; Minde then bowed and rejoined the group. Xinghua said, “Tonight Minde has resisted
twenty strokes of my staff. Why? Because that Minde knows this shout is not a shout.” Here observe
the tactical methods of the manner of his school; you have to be a member of the household before you
can understand. Once you’ve understood, it is just easy to see through his bit of a remedy for empty
heads.
Xuedou says that duty distributor Kepin was going to succeed to Xinghua; with this one statement
alone you can see Xuedou understood very well. If he had not penetrated the bones and marrow and
entered deeply into the enemy’s court, how could he know this bit of a difjicult point? Xuedou brought
it up in such a way that emotions are ended and views eliminated. Xuedou only knows that just citing
the story you understand Kepin; who knows how many years he’d have? Why did Xuedou jinally say
“Tonight I will clear the disgrace for old Kepin,” then drive everyone out at once with his staff?
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22. Changqing and panning for gold
A monk asked Changqing, When many hands pan for gold, who gets it?” (Someone
without hands gets it.) Changqing said, “Those who have skill get it.” (This is already secondary.)
The monk said, “Do I get it?” (Why be so bold?) Changqing said, “Far from it.”
Xuedou cited this and shouted at this point on behalf of the monk. (He draws his bow
after the brigand has gone.) He also said, “’Those who have skill get it’ imparts with one
hand. (This diminishes the teacher’s virtue by half.) ‘The skilled do not get it’ imparts with
both hands. (Only then can the transmission be received.) ‘Do I get it?’ Heavens, heavens!”
(Burying them in one pit, I strike.)
Yuanwu said,
Wayfarer Changqing Leng, usually studied simply by sticking ‘death and life’ on his forehead, wearing
out seven mats by sitting. How could he have been like those of the present who are seemingly
mindful yet as if oblivious? He jirst called on Lingyun and asked, “What is the great meaning of
Buddhism?” Lingyun said, “Before the business of the donkey is done, the business of the horse comes
up.” Later he related this to Xuefeng; Xuefeng said, “Aren’t you from Suzhou?” Changqing said, “How
could I not know I’m from Suzhou?” Xuefeng related this to Xuansha; Xuansha said, “Perhaps his
afjinity is not with you; send him to me and I’ll talk to him.” Changqing went to Xuansha and related
the foregoing story. Xuansha said, “You are Wayfarer Leng; how can you not understand?” Leng said,
“I don’t know what Lingyun meant by what he said.” Xuansha said, “It’s just Wayfarer Leng—you don’t
need to seek outside.” Leng said, “Why do you talk this way—I cannot but know my own name. Please
explain the principle.” Xuansha said, “You are from Suzhou, I am from Fuzhou—how can you not
understand?” Leng said, “I really don’t understand. Please explain.” Xuansha said, “Haven’t I told
you?” Leng said, “I came expressly to ask you to explain for me—don’t tease me this way.” Xuansha
said, “Do you hear the sound of the drum?” Leng said, “I cannot fail to recognize the sound of a drum.”
Xuansha said, “If you hear the sound of the drum, it’s just you.” Leng said, “I don’t understand.”
Xuansha said, “For now, go have breakfast, then come back.” Leng had breakfast, then went back and
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asked the master to explain. Xuansha said, “You haven’t had breakfast.” Leng said, “Please explain—
don’t tease me. I’m going to leave for now.” Xuansha said, “When you came, what road did you come
by?” Leng said, “I came by Damu Road.” Xuansha said, “When you go, you’ll also go by Damu Road.
How can you say I’m teasing you?” Later, when he was with Xuefeng, one day when he rolled up a
screen he was greatly enlightened. He said in a verse, “Extraordinary, extraordinary! Rolling up the
screen, I see the whole world. If anyone asks me what religion I understand, I’ll pick up a whisk and
strike.”
Later on he instructed an assembly saying, “If you bump into companions on the Way and associate
with them, the task of a lifetime’s study is done. Whenever you seek, you must defy death and make
light of life, making them a single concern which you set before you. Suddenly, as in my case, the
bottom of the bucket will fall out, and you will surely be joyful and lively. You have to give it long-term
the weeds.” The monk asked, “How about after getting hung up by the horns?” Changqing said,
“Ranting.” See how those people who have attained naturally function freely.
In the present case, in posing a question, this monk had some breath in him; he asked Changqing,
“When many hands pan for gold, who gets it?” This is called using phenomena to pose a question.
Changqing said, “The skillful get it.” Xuedou then put forth a single eye and said the skillful don’t get
it. This sleepy fellow went on to say, “Do I get it?” Xuedou said, “Heavens, heavens!” Tell me, where
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23. Damei: “No intention”
A monk asked Damei, “What was the intention of the founding teacher’s
coming from the West?” (Very fresh!) Damei said, “The coming from the West had
The monk quoted this to Yanguan. Yanguan said, “One cofjin, two corpses.” (This
is a thief recognizing a thief.) Xuansha heard this cited and said, “Yanguan is an expert.”
“Everyone has an embodiment of compassion; what is your embodiment of compassion?” and so on,
and the story of the ancient mirror are also like this. “The coming from the West had no intention”—
some say, “No seeing, no hearing,” and “All is naught.” If you interpret this way, you’re ruined all at
once—having said, “naught,” then why do you seek? You do not realize that the ancient’s dialogues at
any given time were providing remedies according to illnesses, cutting off complications. Later people
were just like mad dogs chasing clods. Yunguan’s speaking as he did was not without meaning—fully
competent adepts bear witness to each other. As for Xuansha and Xuedou, there’s no need for
explanation.
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24. Linji’s mugwort twig
Linji said to an assembly, “At my late teacher’s place I was beaten three times,
sixty blows; it was like a brush-off with a mugwort twig. (A pauper thinks of his old debts.)
Now I’m thinking of taking another beating; who will do it?” (Striking, I say, you’ve taken
it.) A monk came forth and said, “I’ll do it.” (Don’t be so rude.) Linji held up his cane to
hand it to him. (There’s an eye on the cane.) As the monk made to take it, Linji hit him.
Xuedou cited this and said, “Linji’s letting go was comparatively dangerous; his
retraction was too fast.” (It cannot but be so. If not so, then what? Acceptance of no origination at a caning
does not see a teacher when confronting a situation.)
Yuanwu said,
Linji was in Huangbo’s community for three years practicing singlemindedly. The head monk praised
him, saying, “Though he is young, he is different from the crowd.” The head monk asked him how long
he’d been there, and whether he’d ever asked Huangbo about anything. When he said he didn’t even
know what to ask, the head monk suggested that he ask what the meaning of Buddhism is. He did so,
and Huangbo hit him before he even jinished talking. When Linji told the head monk about this, the
head monk urged him to go back and ask again. Again Linji was hit. This happened three times.
Finally Linji decided to leave. Huangbo told him, “Don’t go anywhere else but to Dayu’s place in
Gaoan.” Linji went and recounted this story to Dayu, saying he didn’t know whether or not he was at
fault. Dayu told him Huangbo had kindly exerted himself to the utmost for Linji’s sake, yet here he was
talking about whether or not he had been at fault. At these words Linji was greatly enlightened; he
said that after all there was not much to Huangbo’s Buddhism. Dayu grabbed him and challenged
him: “You bed-wetting devil! You were just talking about whether or not you were at fault, and now
you say there’s not much to Huangbo’s Buddhism. What principle have you seen?” Linji thumped him
in the ribs three times; Dayu pushed him away, saying, “Your teacher is Huangbo; it’s none of my
business.”
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One day at common labor Linji was hoeing the ground when he saw Huangbo. He leaned on his hoe
and stood there. Huangbo said, “This fellow’s worn out, huh.” Linji said, “I haven’t even picked up the
hoe; why should I be tired?” Huangbo hit him; Linji grabbed the stick and pushed Huangbo over.
Huangbo called to the duty-distributor to help him up. The duty-distributor helped him up and said,
“Why do you let this lunatic be so rude?” As soon as he got up, Huangbo hit the duty-distributor. Linji,
continuing hoeing, said, “Elsewhere they cremate; here I’ve been buried alive all at once.” At this point,
tell me, how is this compared to the meetings when he was hit sixty times? Do you recognize his own
mastery? Linji rose from this one shout; now we look for people on a sword blade. People now have
Linji met Yangshan at Guishan’s place; he said, “I want to go north to establish Huangbo’s teaching.”
Yangshan said, “If you go there, there will be two people to assist you; they will have a head but no
tail.” Linji went north and dwelt in a small temple; Puhua and Kefu were already there. Linji said to
these two, “I want to establish Huangbo’s teaching here; you should help me.” The two men politely
withdrew. The next day Puhua went up into the hall and asked, “What did you say yesterday?” Linji
hit him. A day later Kefu came up and asked, “Why did you hit Puhua?” Linji hit him too. That evening
he said to the group in an informal meeting, “Sometimes the person is taken away but objects are not
taken away. Sometimes objects are taken away but the person is not taken away. Sometimes the
person and objects are both taken away. Sometimes neither person nor objects are taken away.” Kefu
came forth from the group and asked, “What is it like to take away the person but not take away
objects?” Linji said, “The warming sun comes out, spreading brocade over the earth; a baby’s hair
hangs down white as silk thread.” “What is iat like to take away objects but not take away the
person?” Linji said, “The king’s command has been enacted all over the land; the general, outside the
borders, is free of smoke and dust.” “What is it like to take away both person and objects?” Linji said,
“No news from the provinces of Bing and Feng, staying alone in one place.” “What is it like when
neither person nor objects are taken away?” Linji said, “The king is in the royal palace; old peasants
The manner of the school of Linji has always been to grab the tiger’s whiskers, making the tooth and
nail of successors in later generations stand out. One day he said to an assembly, “At my late teacher’s
place I was beaten three times, sixty blows; it was like being brushed with a mugwort twig. Now I’m
thinking of taking another beating—who will do it?” This requires a rough guy to come forth boldly—
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when there is hesitation, Linji strikes. In citing this, Xuedou sees immediately with a familiar eye,
saying his letting go was comparatively dangers, his retraction was too quick.
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25. Shizu’s jewel and treasury
treasury of the realization of thusness?” (Let go.) Nanquan said, “What comes
and goes in me and you is the treasury.” (Why are you making complications?)
Shizu said, “What doesn’t come and go?” (A double case.) Nanquan said, “This is also
Xuedou said, “Danger. (He’s found it.) Exercising skills atop a hundred foot pole is
not expertise. If you focus an eye here and guest and host interchange, then you
can enter deeply into the tiger’s cave. (Tell me, what eye do you need to get guest and host to
interchange? I think you can’t handle this.) Otherwise, even if Shizu got enlightened, he was
still a guy with a dragon’s head but a snake’s tail.” (What dragon head and snake tail are you
talking about? Better give thirty blows in addition. Why? Because he was just so, and could not but be so.)
Yuanwu said,
A song on getting the jewel says, “Can’t be gathered, can’t be dispersed, can’t be heard, can’t be seen.”
And there are those who say Nanquan was extremely kind. When the ancients reached this state of no
mind, they could say ‘so’ and could say ‘not so’—get the meaning on the hook, don’t go by the zero
“Man in the weeds” “adding frost to snow”—these two posts of Xuedou should not be
interpreted literally. When Shizu asked, “What is the jewel?” Nanquan called, “Shizu.” Shizu
responded; Nanquan said, “Get out.” Shizu was thereupon enlightened. Xuedou says, “Danger.” If you
want to approach, you need to focus an eye and look; host and guest interchanging, acting
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independently at the moment, attaining alike and realizing alike, having a place to change and express
oneself—only then can you get it. Qing Balu asked Luoshan, “What is the meaning of Yangshan’s
planting his hoe and saluting?” Luoshan said, “Elder Qing, have you ever seen Yangshan even in a
dream?”
_________________________________________
Note
For the story of Yangshan planting his hoe and saluting, see case 88 below.
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26. Jingqing questions a monk
Jingqing asked a monk, “How do you understand Zhaozhou’s ‘Go drink tea’?” (A
bright pearl is not to be shot at a sparrow chick.) The monk immediately left. (He seems right, alright, but
isn’t.) Jingqing said, “He imitates a useless walk in Handan.” (He upholds with one hand and
Xuedou cited this and said, “This monk is not a man of Handan—why does he
imitate a useless walk? (He helps the strong, not the weak.) If you can discern, I’ll drink tea
learn that, but was unsuccessful; he wasted his effort uselessly. So he is said to have tried to learn to
walk in Handan but came back crawling. Xuedou misunderstands Zhuangzi’s meaning, and doesn’t
avoid adding error to error. Chan master Nan said, “They meet and question one another to know
where they’re coming from.” Xuedou’s overall meaning is just to bring out this meeting.
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27. Yunmen and the reality body
A monk asked Yunmen, “What is the task of going beyond the reality body?” (All
the Chan monks in the world wonder.) Yunmen said, “It is not hard to tell you about going
beyond; how do you understand the reality body?” (He’s used to getting the advantage.)
The monk said, “Please observe.” (Look.) Yunmen said, “Setting aside observation
for the moment, how do you understand the reality body?” (The second battle line
deploys arrows and spears.) The monk said, “Thus, thus.” (He can’t explain.) Yunmen said,
“This is what is learned on the bench; now I ask you, does the reality body
eat?” (Conspicuously absent is the Buddhist body-mind; at that time I’d just tell him the outlaw is busted and then go.)
The monk had nothing to say. (This fellow acts this way after having eaten his jill.)
Xuedou cited this and said, “About to jinish a high hill, he doesn’t provide a
basketful of earth. (I just said it too.) Where is the fault?” (Striking, I say he is just a guy who eats.)
Yuanwu said,
A monk asked Yangshan, “Can the reality body teach?” Yangshan pushed a pillow forward. When
Guishan heard of this, he said, “Yangshan is using the action of the sword blade.”
Also, prime minister Chen Cao asked about the proper business of a Chan monk: he inquired of
Yunmen, “I don’t ask about what is in the Confucian books, and the Buddhist canonical teachings have
their own professors; what is the task of a patchrobed monk’s travels?” Yunmen said, “How many
people have you asked?” Chen Cao said, “I’m asking you now.” Yunmen said, “Leaving aside ‘right now,’
what is the meaning of the teachings?” Cao said, “Yellow scrolls, red rollers.” Yunmen said, “These are
written words; what is the meaning of the teachings?” Cao said, “When the mouth wants to talk about
it, words fail; when the mind wants to focus on it, thoughts vanish.” Yunmen said, “’When the mouth
wants to talk about it, words fail’ is to contrast to verbalization; ‘when the mind wants to focus on it,
thoughts vanish’ is to contrast to imagination. What is the meaning of the teachings?” Cao had
nothing to say. Yunmen said, “I’ve heard it said that you have read the Lotus Sutra; is this true?” Cao
said, “Yes.” Yunmen said, “In the sutra it says that all productive work for a livelihood is not contrary to
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the character of reality; tell me, right now how many people regress from their state in the heaven of
neither perception nor non-perception?” Again Chen Cao had nothing to say.
“Please observe”—this monk was undeniably extraordinary, but Yunmen was an adept—he lay down
“Thus, thus”—he goes ahead and sets it aside in an unused place, where he jinds this “the outlaw is
busted.”
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28. Sansheng’s golden jish
Sansheng asked Xuefeng, “What does the golden jish that has passed through
the net feed on?” (Burdened with stocks, he hands over the indictment, without realizing it himself.)
Xuefeng said, “When you get out of the net, then I’ll tell you.” (He completely bogs the
man down.) Sansheng said, “The teacher of jifteen hundred people doesn’t even
know a saying.” (Leap all you will.) Xuefeng said, “I have a lot to do as abbot.” (People of
the time all say Xuefeng had the means to fell a tiger, but it is not so.)
Xuedou said, “Too bad he let him go—he should have given thirty strokes of the
cane. This caning cannot be even one stroke too many. (Why so?) It’s simply that
an expert is rarely met.” (Striking, I say you’re not an expert either.)
Yuanwu said,
“What does the golden jish that’s passed through the net feed on?” If you are someone carrying a
board, you’ll surely make a living on the “food.” An expert teacher of the school is undeniably
extraordinary—“When you get out of the net, then I’ll tell you.” Tell me, has he ever gotten out of the
net or not? Sansheng said, “The teacher of jifteen hundred people…” and so on. These words are
poison. Xuedou still says for his part this is not enough, and that he should be given a beating. His
Do you want to seek the state of freedom to change? If not, you turn against Xuefeng. Xuedou immediately
strikes—is there fault or not? If you can distinguish, the staff belongs to you.
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29. Funiu delivers a letter
Funiu delivered a letter to the National Teacher for Mazu. The teacher asked,
“What does Mazu teach people?” (If he had shouted then, he’d have avoided complications.) Funiu
said, “Mind itself is Buddha.” (Heavens, heavens!) The National Teacher said, “What
talk is this?” (Clearly he doesn’t let it pass.) After a silence he went on to ask, “What else
does he say?” (He should give him a shout.) Funiu said, “It is not mind, not Buddha, not a
thing.” (Quite unrestrained.) The National Teacher said, “This still compares to a little
Xuedou said instead, “At that time I’d have shouted.” (Already this is a second level case.)
Funiu then asked, “What about you here, Master?” (Good!)
The National Teacher said, “The three dots are like jlowing water, curved like a
Xuedou said, “What talk is this? (Anyone but Xuedou wouldn’t know what it comes down to.) It
would still be good to press him. (Not that there is no pressure; tell me, where is Xuedou’s meaning?)
‘Seeing it, if you don’t take it, it’ll be hard to forget for a thousand years.’” (Striking,
Yuanwu said,
Funiu was one of Mazu’s eighty-four successors. An unconventional friend of Danxia, he had mastered
Confucian literature and lectured on doctrine. When the National Teacher questioned him, he should
just have said at once, “It is not mind, not Buddha, not a thing”—why did he jirst say, “Mind itself is
Buddha”? It can be said that an expert Chan practitioner does not disgrace the manner of the school.
Xuedou said instead that when the National Teacher asked what Mazu was saying, Funiu should have
given a shout. If you can distinguish this one shout, then you can distinguish the subsequent
ceremony at the same time. The National Teacher said, “That still compares to a little bit.” Xuedou
said he’d shout; it cannot be said that the National Teacher was wrong but Xuedou still wants to go
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beyond. Before, “Mind itself is Buddha,” afterwards, “It is not mind, not Buddha, not a thing.” Funiu
then questioned the National Teacher, who said, “The three dots are like jlowing water, curved like a
sickle.” This is all mind. Xuedou put forth energy in Funiu’s stead—this is undeniably the hammer and
tongs of an expert. Contemplate it over and over, and you will see Xuedou is effective, getting the
subtle point. If you can penetrate the point of Xuedou’s “it would still be good to press him,” then I’ll
__________________________________
Note
The “three dots” stand for the so-called three truths of absolute, conditional, and the middle way. In the school of representation-
only, three levels of truth are dejined as complete, relative, and conceptual. See Sitting Meditation and Buddhist Yoga for these
teachings.
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30. Xuansha’s trouble
Xuansha asked Jingqing, “’I do not see a single thing as great trouble’—tell me,
not seeing what thing?” (Your own shit doesn’t seem to stink.) Jingqing pointed to a pillar
and said, “Isn’t it not seeing this thing?” (Secondary understanding.) Xuansha said, “You
may drink the pure water and eat the white rice of the riverland, but as for
Buddhism, you’re not yet there.” (He brought on his saying so.)
Xuedou said, “Even the likes of Jingqing was fooled by Xuansha. (Xuedou himself has no
way out.) If I had seen him at that time, I’d simply have said to him, ‘The prediction
on Spirit Mountain has not come to this.’” (I’m just afraid you don’t get it.)
Yuanwu said,
Jingqing lived on Mirror Lake in Yan province for thirty years. Xuefeng asked him, “Where are you
from?” He replied, “I’ll never say I was born and raised in Wenzhou.” Xuefeng said, “Then the
Enlightened Overnight Guest was a fellow villager of yours.” Jingqing said, “Where was the
Enlightened Overnight Guest from?” Xuefeng said, “This lad deserves to be given a score of blows, but
Xuansha questioned sloppily, Jingqing answered feebly. Why so? Because he knew the source; it was
like arraying two battalions, facing each other. He just responded to a bit of a working point.
In the Nirvana scripture it says great bodhisattvas do not see a single thing worse than hostility;
among the six fundamental afjlictions, hostility is most toxic. Xuansha says, “Not seeing what thing?”
His question has an echo in the words. “Isn’t it not seeing this thing?” The answer has already
changed around. Jingqing’s saying “isn’t it” really has an obscure direction. Nevertheless, Jingqing has
blood under his skin, and Xuansha has sinews in his eyes. Both are experts; neither overlaps the
other. This is all the lifeline of all time. The ‘riverland’ is used to express rejinement.
________________________________
Note
The prediction on Spirit Mountain refers to the Buddha’s recognition of Kasyapa the elder, who is considered the jirst
patriarch of Chan, when Kasyapa broke into a smile as the Buddha silently held up a jlower before an immense crowd.
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31. Baoci questions a monk
The former Baoci asked a monk, “Where have you just come from?” (He wants to test
him.) The monk said, “Reclining Dragon.” (A truthful person is hard to jind.) Baoci said,
“How long were you there?” (He should give a rejoinder.) The monk said, “Through
winter and summer.” (A jine easygoing fellow.) Baoci said, “’There are no lodgers at the
Dragon Gate’—why were you there so long?” (Another good test.) The monk said,
“’There are no different animals in a lion’s den.’” (Two heads, three faces.) Baoci said,
“Try to roar the lion’s roar.” (He picks up one and lets one go.) The monk said, “If I roared
the lion’s roar, then you’d cease to exist.” (Even though he’s fallen into the weeds, he still has
control.) Baoci said, “Considering that you’re a newcomer, for now I’ll forgive you
Xuedou said, “Extraordinary! Chan worthies, if ranged evenly, the two don’t
hurt each other. (What’s the use of bogging each other down?) Based on the imperative, both
are in danger. (They lose their lives at the same time.) Can you check?” (Striking, I say, Danger!)
Yuanwu said,
This is a case of guest and host meeting each other like setting out great battle lines with swords and
spears, then using just rocks. Ultimately, though, they don’t lose the bloodline. “There are no different
animals in a lion’s den” is utterly irrelevant, but there’s life to it. “Considering that you’re a newcomer,
for now I forgive you a beating”—he gains life in death. It’s all letting go from the start. Why? Not
acting where there should be action, yet being lively in inaction. Xuedou brings up not hurting each
other in an even array; “there are no lodgers at the Dragon Gate” is already an even array—tell me,
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32. The Boatman’s line
Xuedou said, “This old fellow labors without accomplishment. (Already there before
donkey-tethering stake. (He’s been hit by this fellow’s poison.) And how is this error
avoided?” (Why avoid it?) After a silence, he said, “Don’t say the water’s cold and
jish aren’t biting—right now you’ve come back with a full load you’ve hooked.”
Yuanwu said,
This is the most profound and subtle of the Boatman’s three verses.
When Shanhui met the Boatman, the latter asked him, “What temple do you dwell in?” Shanhui said,
“A temple I do not dwell in; dwelling is not like it.” The Boatman said, “What is not being like it like?”
Shanhui said, “There is no resemblance present.” The Boatman said, “Where did you study?” Shanhui
said, “It is not within reach of ears or eyes.” The Boatman laughed and said, “One phrase of
appropriate words is a myriad eon donkey-tethering stake. Letting down a line a thousand fathoms,
the intention is in the deep water. Three inches away from the hook, speak quickly!” As Shanhui was
about to open his mouth, the Boatman knocked him into the water with his oar; Shanhui was
thereupon enlightened. The Boatman thereupon abandoned his boat and disappeared; nobody knows
“As soon as one wave goes into motion, myriad waves follow.” I say, is there any, is there? How is it,
after all?
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“The night silent, the water cold, jish aren’t biting.” The saying about appropriate words is originally a
statement of the Boatman; later on Yunmen liked to quote it. Xuedou uses it as a saying of Yunmen.
Since it is a saying of the Boatman, why is there talk of appropriateness? Xuedou sees this words fall
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33. Touzi’s one word
Touzi asked Chan practitioner Qurong, “I have never had one single word or
half a phrase to hang on anyone’s ears or eyes—why do you want to meet me?”
(Better not slander people.) The monk said, “Coming here, I don’t perform three
prostrations; basically I’m not satisjied.” (Seeing an opportunity, he acts.) Touzi said, “How
can a home-leaver be so nondescript?” (The master habitually uses this device.) The monk
circled the Chan seat once and left. (I thought foreigners had red beards—here’s another red-bearded
foreigner.) Touzi said, “You have eyes but not ears, and sit by the jire in summer.”
Xuedou said, “He can’t be let go. (Why?) As soon as he turns he’s arrested.
Shouting, I say, ‘Who’s not satisjied?’ (Tsk!) If you can leap out, it is undeniable
Qurong the Channist was an adept at give and take who always had dialogues everywhere; but Touzi
was an extraordinary man—there was bait on the hook, and whoever took the bait lost his life. It can
be said that he’d attained capability beyond the crowd, hooking and smashing. Some could be
Touzi said, “How can a leaver of home be so nondescript?” Because he had no knowledge or
perception. And this monk was confused; after all he didn’t make the customary prostrations, but
circled the Chan seat and left. Anyone else would have been unable to cope with him, but Touzi was
unrufjled; he said, “You have eyes but not ears, sitting by the jireside in summer.” This monk had no
Touzi’s jinal statement is the conduct of people of all time; in this, only Zhaozhou could understand
what Touzi meant. If it were you, at that time, when arrested by Touzi, what would you say?
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34. The ancestral teacher’s six sense data
An ancestral teacher said, “The six sense data are not bad—rather, they are the
same as true awakening.” (Eyes see, ears hear—what’s wrong with that?)
Xuedou said, “The staff is a sense object—what’s wrong with that? (This old fellow
wants a second ladle of foul water.) Since there’s nothing wrong, the host should be
distinguished. (Tertiary—hiding his body, he reveals his shadow.) Therefore it is said that the
sixteen-foot golden body is manifest in a pile of trash. Putting this aside for the
moment, (An adept teacher of the school after all doesn’t hide his body while revealing his shadow.) Standing
like a mile-high wall in the mass of naked jlesh, still the jirst move is forgone.
(What end is there to people who play with the spirit?) Even if all-sided, a repeated beating is in
order.”
Yuanwu said,
The Poem on Faith in Mind says, “The six sense data are not bad—rather, they are the same as true
awakening.” Seeing, hearing, perception and cognition have no obstruction; sound, scent, jlavor,
feeling, are constant absorption. Yunmen said, “The states of totality are not absorption: the entities
having sound, scent, jlavor and feeling are on one side; sound, scent, jlavor, and feeling are on one side
—understanding is biased.” He also said, “This very seeing and hearing itself is not seeing and
Dongshan said, “One who is not stained in the midst of sense data is a great person.” Yunmen said, “A
staff is just called a staff, everything is just called everything.” The companions of mundane toils are
The six sense data only get the ignorant—people like those of the two vehicles are like sprouts of
burnt seeds, which won’t regrow. Also, Benren said, “Form is not form, sound is not sound; the six
sense data are all thus.” Ultimately how is it? “They are the same as true awakening.” Knowledge and
noumenon merge, objects and spirit converge. Mind is thus, and objects are also thus—there is no
substantiality and no vanity either.
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Since there is no fault, it is necessary to distinguish host and guest at the staff. It will not do to be
naı̈ve.
“Manifesting the sixteen foot golden body in a heap of trash” is found in Wuben’s sayings. “Standing
like a mile high wall in the mass of naked jlesh” is a saying of Linji. These two men still had no
sovereignty.
____________________________________________
Notes
The two vehicles refer to Buddhists who remain content with the peace of nirvana.
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35. Bensheng’s staff
Bensheng showed the assembly his staff and said, (It’s a mess.) “If I pick this up,
you then make a principle of before picking it up; if I don’t pick it up, you make
out picking it up to be mastery. (He adds a point to a point.) Tell me, where is it that I
help people?” (If he’d given his own fodder at the time.) Then a monk came forth and said, “I
do not presume to create subdivisions arbitrarily.” (This is right, alright, but too little.)
Bensheng said, “You are not out of place in this.” (This is not yet good will.) The monk
said, “Leveling the lowest place, there is excess; gazing on the highest place,
there is insufjiciency.” (One or a half a patchrobed monk like this may be found; for a thousand or ten
thousand, there is nowhere to look.) Bensheng said, “You’re producing subdivision upon
subdivision.” (He doesn’t let him go.) The monk had nothing to say. (Clearly he has a dragon’s
head but a snake’s tail.) Bensheng said, “Covering your nose to steal incense, you incur
blame for wrongdoing uselessly.” (He settles the case according to the facts.)
Xuedou said, “This monk can cut and polish well, but his bow is broken and his
arrows are used up. (He still has a little.) Even so, Bensheng is an expert teacher of
the school—where is his help for people? (If he were not an expert, how could he speak in this
way?) On picking up, the sky revolves and the earth turns—one has to fold one’s
hands and surrender. (Where did you get this information?) On putting down, the grass
bends down when the wind blows—you have to avoid injury with your whole
body. (Striking, I say it’s necessary to administer a beating.) Do you see where Bensheng helps
people?” (Breaking the staff, how does he help people?) Xuedou then held up his staff and said,
“Peace is originally brought about by the general, but the general is not allowed
to see peace.” (His mouth is bent down, his eyes are popping out; tell me, where is the staff? Blind fellow!)
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Yuanwu said,
Try to tell me—where is the staff’s help for people? And tell me—is it right to pick it up or it it right
not to pick it up? If you have the eye on the forehead, you’ll get it before any indication has sprouted.
If you assert mastery after the true imperative has already gone into effect, you’ll never jind it.
The monk said he didn’t presume to create subdivisions arbitrarily; he was well rounded. “You add
subdivision upon subdivision”—tell me, is this blame or praise? When the monk had nothing to say,
Bensheng said, “Covering your nose to steal incense, you incur blame for wrongdoing uselessly”—at
that time, what should he had said to avoid Bensheng speaking like this?
Observe how that guest and host responded to one another, like two swords. Xuedou says the monk
was good at cutting and polishing, but his bow was broken and his arrows used up—he should fold his
hands and surrender. “On putting down, the grass bends when the wind blows; you have to avoid
injury with your whole body.” Bensheng knows how to look ahead and behind, not losing the
bloodline.
Xuedou brings out the case of Bensheng well—have you not seen the saying, “Peace is originally
brought about by the general, but the general is not allowed to see peace.”
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36. Anguo’s castor-oil plant
Anguo asked a monk, “If you get it in the mind, a castor-oil plant is a
garden of thorns. (Meeting the base, he is noble.) I want a statement that includes both
meanings of gain and loss.” (Raising a whisk, I say, tell me, do you call it a whisk or do you not call it a
whisk?) The monk held up a jist and said, “You can’t call it a jist.” (If you can’t call it a jist,
what do you call it? He’s a guy playing with a mud ball.) Anguo said, “Just because it’s called a jist.”
Xuedou said, “The guy binding himself without rope doesn’t even recognize a
jist.” (There are three of them. Even so, they are all academic monks.)
Yuanwu said,
Anguo was a successor of Xuefeng. This saying is from the memorial on the tomb of National Teacher
Huizhong: “If you get it in the mind, a castor-oil plant is a sandalwood tree; if you lose it in doctrine,
ambrosia is a garden of thorns.” It is said that “If a true person explains a false teaching, the false
teaching becomes true; if an aberrant person expounds a true teaching, the true teaching becomes
false.”
“If you get it in the mind, a castor-oil plant is a sandalwood tree”—meeting strength, he is yielding.
“Lose it in doctrine, and ambrosia is a garden of thorns”—meeting the base, he is noble. “I want a
statement that includes both meanings of gain and loss”—this time, meeting in the middle, there are
such people. This remark does not lose the fundamental meaning. Xuedou draws a cat according to a
likeness. The three are thus at the same time; what would you have me do?
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37. Xuansha sees a tiger
Xuansha and Tianlong went into the mountains, where they saw a tiger. (Ho!)
Tianlong said, “That’s a tiger there.” (A jine piece of news.) Xuansha said, “It’s you.” (He’s
Xuedou said, “If you want to be a teacher of humans and celestials, what’s there
Tianlong and Xuansha went into the mountains, and saw this opportune circumstance—what is there
to note? Xuefeng’s disciple Elder Fu saw a tiger and said, “I’m very scared.” Xuefeng said, “This is
something in your own house—why be scared?” If you want to understand that the whole earth is a
single eye and cut off the tongues of everyone in the world, recognize this time. Haven’t you seen the
saying, “As soon as a single particle arises, the earth is wholly contained in it; the lion on a single hair
Don’t say things are oneself. There are four kinds of serious obstruction in this world; if people can
pass through them and not fall into the clusters and elements, mountains are not mountains, waters
are not waters, tigers are not tigers, things are not things. If then subjective feelings are ended,
nothing is not so; there are no more such things—all are functions of the same one entity. Yunmen
said, “There isn’t the slightest trouble in the world….” If you can see Xuansha here, then you see the
mysterious, see the subtle, see Buddhas, see patriarchs, see error, see madness; mountains are
mountains, waters are waters, tigers are tigers, things are things—everything is in its place, each set in
its ordinary reality. But this can’t help people; it is necessary that “this way won’t do, not this way
won’t do either.” This way is not this way, not this way is on the contrary this way; buy some more
Is this having a cutoff, or no cutoff? Try to tell me; ultimately how is it? Investigate!
________________________________
Notes
The clusters are form, sensation, perception, conception, and consciousness. The elements are the six sense organs, six sense
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38. Dongshan’s three beatings
When Dongshan Chu came to Yunmen, Yunmen asked, “Where have you just
come from?” (The ordinary route.) Dongshan said, “Chadu.” (A truthful person is hard to jind.)
Yunmen said, “Where did you spend the summer?” (The second arrow point—you have to
watch.) Dongshan said, “At Baoci in Hunan.” (He sure doesn’t fool people.) Yunmen said,
“When did you leave there?” Dongshan said, “The eighth month of last year.”
(Just because his feet aren’t on the real ground.) Yunmen said, “I forgive you three beatings.” (All
patchrobed monks in the world know there is such a thing; they do not know there is that which is not so.) The next
day Dongshan went up and asked, “Yesterday I was forgiven three beatings by
the master—I don’t know where my fault was.” (After all he can’t jind it.) Yunmen said,
“Rice bag! From Jiangxi to Hunan and you still calculate this way?” (Too bad.) At
this Dongshan was greatly enlightened. (yet has he ever even dreamed of seeing?)
Xuedou said, “Yunmen’s magnanimity is regal. (Undeniably unique and inaccessible.) When
pressed, he melts and breaks down. (Rolling in the grass.) At that time, if he had acted
on the imperative, (It makes people always remember layman Pang.) his posterity would not
Master Dagui Zhenru liked to have people contemplate this story. He brought up people’s subjective
interpretations: “When Yunmen said, ‘Where have you just come from?’ and Dongshan said, ‘Chadu,’
this was letting off one beating; and when Yunmen said, ‘Where were you for the summer?’ and
Dongshan said, ‘Baoci in Hunan,’ this was letting go a beating; ‘When did you leave there?’ Dongshan
said, ‘The eighth month of last year,’ this was letting go a beating.” They just interpret subjectively,
saying these were already three beatings. Happily there is no connection. There is also a type who say
Dongshan’s realism was the reason for letting him off of three beatings. There are also those who say
he should have shouted. If you discuss how and like what, that is even more aberrant views. If it is not
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so at one time, how about ultimately? This is why an ancient said, “When you take in words, you need
Xuedou wants to strike at his saying “You rice bag—from Jianxi to Hunan, and you still calculate this
way.” It is perfectly appropriate to strike. As for Yunmen, thought, “You come to know how kind your
father was when you’ve raised a child.” On taking away Dongshan’s subjective interpretation,
Dongshan immediately understood; just because Yunmen spoke well, he awakened a state of
enlightenment.
Some texts eliminate the word ‘calculate’ and just say “Jiangxi to Hunan, and you go on this way.”
Once Dongshan was enlightened, he immediately said, “Hereafter I’ll build a hut at a crossroads, not
store a single grain of rice, not plant a single vegetable, and receive friends from the ten directions,
remove their greasy hats for them, strip off their stinking shirts, and make them clean and at ease,
making each of them wayfarers without issues.” It was just like when Linji went to see Dayu and just
had his subjective view taken away by Dayu, whereupon he understood thoroughly.
Try to say how this is: one word or one statement of the people of old would turn ordinary people into
sages, transmuting iron into gold. As it is said, even if you pulverize your bones and shatter your body,
that’s not enough recompense; when one statement is clear, you transcend a billion.
Later on a monk asked Dongshan, “What is Buddha?” He just said, “Three pounds of hemp.” Look—
where did he make arrangements? In the school of the ancestral teachers we see through at one look
—where are there so many varieties? The interactions of a thousand sages, myriad sages, get people
to see into this. Even while they illumine the encompassing source, essentially the meaning is in the
Clear eyed people have no conventions. Therefore Yantou said in a war of words each individual
stands in a pivotal position. Before getting sick you see at a glance, like the open sky. Where spiritually
sharp people have doubts, they understand at once when it’s pointed out.
Xuedou, citing this story, says Yunmen is like a hegemon or a king; why does he melt and break down
when pressed? Xuedou dislikes Yunmen’s indulging like this; at that time he really should strike. At
this point, you may bring it up, but I don’t admit your understanding. If you just understand this way,
you’re mistaken. At that time he’d have hit him across the back and driven him out; since he’d let him
go, that let him stay. Later on, “What is Buddha? Three pounds of hemp.” Before, he didn’t arrive at
the village; after, he didn’t get to the shop. No one in the world could cope with him. Or if they could,
Daci said to an assembly, “I don’t know how to give answers—I just recognize
diseases.” (Who would you have recognize your own disease?) At that time a monk came forth;
(He should be let go.) Daci thereupon went back to his quarters. (Try to say what disease this
Xuedou brought this up and said, “In order to uphold the vehicle of the school,
you must distinguish gain and loss. (As it turns out.) Now then, Daci recognized
diseases but didn’t give answers: when a monk came forth, he returned to his
room. (An incurable illness can certainly not be remedied.) I recognize disease but don’t give
answers; if a monk comes forth I whack him across the back. (Try to say what disease
this dose of medicine cures.) Elsewhere they recognize diseases but don’t give answers; if
a monk comes forth they’ll surely have another strength. (It won’t do just to keep to
another’s track.) Rarely is there one who goes into action—‘There are only three
Daci of Hangzhou was an adept who succeeded to Mazu. He had a high forehead and a voice like a
giant bell. One day he said to his community, “I can’t give answers, I only recognize diseases.” Now tell
me, where was this monk’s disease? Fayan said, ‘In the community they call it a disease when it’s right
before their eyes but not recognized.” Xuanjiao said, “Tell me, did Daci recognize disease or not?
When this monk came forward, was this disease or not? If you say it was, everyday walking, standing,
sitting, and lying down can’t all be disease. If you say it’s not disease, what was his aim in coming
forth?”
Later on Daci said to the assembly, “Explaining a foot is not as good as acting on an inch.” Dongshan
heard this and said, “I am not thus.” A monk said, “How about you?” Dongshan said, “Explain what
cannot be practiced, practice what cannot be explained.” Yunju said, “When practicing, there is no way
of explanation; when explaining, there is no way of practice. When you don’t explain and don’t
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practice, what way should you go?” Luopu said, “Where practice and explanation both reach, your
own duty is not there; where practice and explanation both don’t reach, your own duty is there.”
Haven’t you seen how Zhaozhou said to a group in an informal meeting, ”I’ll go ahead and give answers
tonight; if there’s anyone who knows how to ask a question come forth and let’s see.” Then a monk
came forth and bowed. Zhaozhou said, “I just tossed out a brick to draw out a jade; instead I’ve drawn
an unjired tile.”
Also, Zifu said, “If you go back as soon as you see the jlagpole of Zifu from across the river, you deserve
a beating right where you stand; how much the more if you come across the river.”
When Daci addressed the assembly like this, and right away a monk came forth, Daci saw he wasn’t
worth talking to, and went right back to his room. The ancients let down hooks to hook whales—
would they catch shrimp and gather clams for you? If you are up to it, as soon as you come forth they
would provide you with clarijication—so tell me, what was Daci’s intent, after all? When you try to
express it thoroughly, then how about it?
Xuedou cited this and said, “When you uphold the vehicle of the school, you need to distinguish gain
and loss.” Xuedou having cited it in this way, tell me, where is the distinguishing of gain and loss?
Xuedou says of himself that he recognizes diseases but doesn’t give answers, and if a monk came forth
he’d whack him across the back. Tell me, what does this mean? This stands shoulder to shoulder, neck
and neck, with the man of old; going beyond the ancients from time to time, only then may one
presume to cite cases. If you can’t penetrate yourself, where do you see the ancients, where do you set
Xuedou brings this case out well, and also touches on others’ recognizing diseases but not giving
answers; if a monk came forth, they’d surely have another strength. I ask you people, try to say what
the strength of others would be. You pick up a staff and go traveling everywhere; some day if you are
seated in the teaching chair by other people, and people come forth, then make a comprehensive
recognition of disease.
“There are only three emperors of China”—this line is from a poem by Zhou Pu; Xuedou strings it on a
single thread; he brings up Daci and brings up teachers elsewhere, but this Xuedou also has a bit of
self-pointing. Tell me, where is his strength, that he doesn’t agree with everybody? This old fellow has
the staff of a patchrobed monk, and also has the adamantine eye, and has the seven accoutrements.
One who has not attained is an old crow in a cloth bag, as if dead even though alive. One who has
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attained is like a tiger with wings and horns, and naturally cannot be trapped by others. Zhou Pu gave
Dagui a poem saying, “In Chan it’s Dagui, in poetry it’s Pu—there are only three emperors of China.”
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40. Huangbo shuts the door
Zhaozhou went to Huangbo (Two old outlaws.) When Huangbo saw him coming, he
shut the door to his room. (A follower of Meng Chang.) Zhaozhou said, “Help, jire! Help,
jire!” (After all he is not out of order as a red-shoed guest.) Huangbo then came out, grabbed and
held him, and said, “Speak, speak!” (A double case.) Zhaozhou said, “You’re drawing
your bow after the bandit has gone.” (He’s run into this fellow’s tricks.)
Xuedou cited this and said, “This is simply laughable. (The bystander has eyes.)
Laughing takes thirty years. (Why so?) If someone asked me what I’m laughing at,
(Why ask further?) I’m laughing at drawing a bow after the bandit’s gone.” (Striking, I say
Yuanwu said,
When Zhaozhou went to Huangbo, Huangbo immediately shut the door of his room, like a jlash of
lightning, a jlint-struck spark. If it were a confused Chan follower, on seeing someone shut the door he
wouldn’t know what to do; see how Zhaozhou and Huangbo were both experts, with spiritual powers
in play and subtle function free. Zhaozhou said, “Help, jire! Help, jire!” This old bandit—if Huangbo
had slapped him a couple of times at that point he’d have been at a loss. Where was it that he drew his
bow after the bandit was gone, evoking the statement of Xuedou that this was simply laughable, and
the laugh should go on for thirty years? Xuedou’s laugh is not good-hearted—there is a sword in the
laugh.
___________________________________________
Note
Meng Chang was an ofjicial who retired after a successful career and tilled his own jield.
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41. Jingqing’s expedient
A monk asked Jingqing, “I haven’t gotten to the source—I ask the teacher for an
expedient.” (Let go.) Jingqing said, “What source?” (He presses.) The monk said, “The
source.” (He’s there.) Jingqing said, “If it’s the source, how can it admit of
Xuedou said, “Sunk in stagnant water, what usefulness is there?” (What about one in
living water?)
An attendant asked Jingqing, “Did you help him just now?” Jingqing said, “No.”
(An iron bullet—good news.) The attendant said, “Were you not helping him?” Jingqing
said, “No.” (An unbreakable enclosure—also good news.) The attendant said, “What do you
mean?” Jingqing said, “One dot of ink in two places completes a dragon.” (Finally
he makes complications.)
Xuedou said, “That still amounts to a little bit. (There’s no different soil in the same pit.) I am
not diminishing Jingqing’s dignity—(What dignity?) I want to meet with this monk.
(But do you know this monk?) ‘What source? The source.’ Thirty years later I’ll give you a
Jingqing went traveling when he was seventeen years old. He went to see Xuefeng: Xuefeng asked him
where he was from, and Jingqing said he was from Wen province. Xuefeng said, “There you’re from the
same place as the Overnight Enlightened One. Jingqing said, “Tell me, where was the Overnight
When this monk asked Jingqing, “I have not yet gotten to the source—I ask the teacher for an
expedient,” Jingqing said, “What source?” The monk said, “The source.” Jingqing said, “If it’s the
source, how could it admit of expedients?” Now tell me, did Jingqing give any indication or not? And
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do you understand his saying, “One dot of ink in two places completes a dragon”? Don’t’ make me mix
One day when a monk asked for help, Jingqing saluted and sat there. The monk said, “After paying
respects there is a little business.” After the monk had made his prostrations, Jingqing said, “What is
the issue?” The monk said, “Please speak without falling into walking, standing, sitting, or lying
down.” Jingqing said, “Make another three prostrations.” The next day the monk came up and asked,
“Where is my fault?” Jingqing said, “If speech does not part from cliché , how can you get out of
conjinement? When a cloud forms in an evening valley, how many people does it prevent from jinding
the wellspring?”
Xuedou said, “I’m not diminishing Jingqing’s dignity; I want to meet this monk.” Xuedou always likes
to evaluate and tease at the end, so he says, “Thirty years later I’ll give you a beating.” You people have
“One dot of ink in two places” refers to putting in the pupils of the eyes in a painting.
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42. Xianglin’s patch robe
A monk asked Xianglin, “What is the task in the patch robe?” (Have you ever gone
traveling?) Xianglin said, “Fire burns a mountain in December.” (A thousand layers, ten
thousand types. (They come along together.) A crane circling a pine tree is cold, (A half pound
in the left eye…) a man walking in the snow is chilled. (…eight ounces in the right eye.)
Bodhidharma didn’t understand. (This still amounts to a little bit.) Very difjicult, very
A monk asked, “What is the task in the patch robe?” Xianglin said, “Fire burns a mountain in
December.” Yunmen said, “The twenty-jifty day of December—look, look—the last month is ending.”
Xianglin is a son inheriting his father’s business. Why so? Because that house had its own concern. If
one is a spiritually sharp individual, one will immediately understand as soon as it’s brought up, quite
directly. Therefore it is said that a great person wields the sword of wisdom with the point of insight
It is also said, “It is like hurling a sword into the air; don’t discuss whether it reaches or not.” If you are
a genuine patchrobed monk, why would you take other people’s verbal distinctions?
An ancient said, “I like the freshly established devices of Yunmen; he pulled out nails and wedges for
people all his life.” Xuedou has eyes, saying, “Burning a mountain in December—myriad kinds, a
thousand types.” Xuedou contains the universe in the hole of a lotus thread. So he says, “I am master
of things, independent in the midst of things.” “A crane circling a pine tree is cold, a man walking in
snow is chilled.” Fearing people might then make a living in the words and create more and more
subjective interpretations, in the end he caps it all, saying, “Bodhidharma didn’t understand—very
difjicult, very difjicult!” Do you understand? Study for thirty years; whether you’ll awaken is not
certain.
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43. Benren teaches an assembly
Benren taught an assembly, saying, “Usually I don’t want to rattle people’s sons
and daughters before any voice or after any statement. (Yet he still makes quite a few
complications.) Why? Sound is not sound, (Still amounts to a little bit.) color is not color.” (A
double case.) Then a monk asked, “How is it that sound is not sound?” (He’s just afraid he
can’t leap out.) Benren said, “Can you call it color?” (After all.) The monk said, “How is it
that color is not color?” Benren said, “Can you call it sound?” (Again he goes on like
this.) The monk bowed. (After all.) Benren said, “Tell me, did I explain for you,
answer your question? If you can discern here, I’ll grant you have an entry.”
(Where do you get this loneliness?)
Xuedou cited this and said, “Benren is quite strange: (What do you see?) basically he’s
gazing eagerly at the moon in the sky. (This is a confused comment.) If not before any
voice or after any statement, how can one enter?” (Enter from here.)
Yuanwu said,
Benren, a man from Gaoan, succeeded to Dongshan. Dagui Xiu cited this case and said, “Benren just
knows a thousand horizontal, and doesn’t know ten thousand vertical. How is it that sound is not
sound? Don’t pursue echoes. How is it that color is not color? Don’t pursue blue and yellow. Now
when he asks about before any voice or after any statement, seeing a place to rest, he naturally has a
life apart.” Xuedou’s meaning is like this: this monk came forth but Benren is an expert teacher of the
school, able to mount a tiger’s head and take the tiger’s tail, standing like a mile-high wall. This
monk’s coming forth was also undeniably extraordinary. Even so, it is necessary to watch out.
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44. The National Teacher’s three calls
The National Teacher called his attendant three times. (This is excitement.)
Xuedou commented, “When you check, you don’t arrive.” (Got it!)
The attendant responded three times. (He’s come forth in the weeds.)
Xuedou commented, “When you arrive, you don’t check.” (Gone past.)
The National Teacher said, “I thought I was disappointing you; who would have
known you’d disappoint me!” (This old fellow acts this way.)
Xuedou commented, “You can’t fool me.” (Yet you’ve been fooled.)
Yunmen said, “Wherein did the National Teacher disappoint his attendant? (He’s
so great the skin on his face is three inches thick.) Even if you understand, it’s fortuitous.” (Why roll
Yunmen also said, “Wherein did the attendant disappoint the National
Teacher? (Do you get it or not?) Even pulverizing one’s bones and shattering one’s
body would not be sufjicient recompense.” (Why are you turning your back on benevolence and
blessings?)
Xuedou commented, “Fortuitous, fortuitous.” (Take what’s coming to you and get out.)
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45. Touzi’s oppression
A monk asked Touzi, “What is the meaning indicated by the National Teacher
calling his attendant three times?” Touzi said, “Why oppress people?” (He shouts at
random.)
A monk asked Xinghua. Xinghua said, “One blind person leads many blind
A monk asked Xuansha. Xuansha said, “The attendant understood.” (There are
thorns in the soft mud.)
Xuedou said, “Staying in prison he increases in wisdom.” (He’s caught the thief.)
A monk asked Zhaozhou. Zhaozhou said, “It is like someone writing in the
dark; though the script is imperfect, the style is evident.” (Old bandit!)
But he wanted everyone to check, (Can’t let you go.) So he composed a verse saying,
Yuanwu said,
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Everybody has a National Teacher of their own, everybody has an attendant of their own: with
nothing to do, try to distinguish them. Fayan said, “Go away for now and come another time.” Xuedou
said, “Can’t fool me.” Xuanjiao Cheng said, “Where is the attendant’s understanding?” A monk said, “If
he didn’t understand, how could he respond this way?” Xuanjiao said, “You still lack understanding.”
He also said, “If you can see this, you’ll see Xuansha.” Cuiyan Zhi said, “The National Teacher and the
_______________________________
Note
Watching the seed, he tosses a needle—a genuinely effective meeting of a teacher and disciple is traditionally considered as
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46. Yunmen teaches an assembly
Yunmen taught an assembly, “When the old foreigner [Buddha] was born, he
pointed to the sky with one hand, pointed to the earth with one hand, looked in
the four directions, and walked seven steps each way (White waves jlood the sky.) and
said, ‘In the heavens above and on earth below, only I alone am honored.’ (What
stink of crap are you looking for?) If I had seen him then, I’d have killed him with one
stroke and given him to the dogs to eat (This is drawing the bow after the thief has gone) in
Xuedou cited this and said, “I’d overturn the Chan seat for him.” (Still this is secondary.)
Yuanwu said,
Great teacher Yunmen startled the heavens and shook the earth whenever he said anything. Xuedou is
a descendent of his house and knows there is such a thing. What skill should you employ to be able to
see Xuedou?
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47. Zhimen’s straw sandals
A monk asked Zhimen, “What is Buddha?” (Better ask about a piece of dry crap.) Zhimen
said, “Wearing out straw sandals, walking barefoot.” (This is trailing mud and water.) The
monk asked, “What is the task beyond Buddha?” (There has always been ascent and descent.)
Zhimen said, “Displaying the sun and moon on the top of a staff.” (Great Lord!)
Xuedou cited this and said, “It’s easy to get a thousand soldiers, but it’s hard to
jind a single general.” (A son does not talk about his father’s virtues.)
Yuanwu said,
Xuedou’s citations of the ancients have a way of steadily standing out successfully, free in all ways, not
soaking in stagnant water. He had such methods, intrepid, so he cited playfully this way. Why?
Because he knew Zhimen’s source, so he brought it out this way to teach people not to make subjective
interpretations. Students nowadays just memorize sayings—what connection is there? Don’t you see
the point of this monk’s questions and Zhimen’s answers? You must apply some careful effort;
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48. Xuefeng’s jive strokes
When a monk bowed, Xuefeng hit him jive times. (He’s right, alright, but extremely careless of
his eyebrows.) The monk said, “What’s my fault?” (Does this fellow have blood under his skin?)
Xuefeng hit him another jive times. (While the previous arrow was superjicial, the latter arrow went
deep.)
Xuedou cited this and said, “I’ve never made complications for people. (They’re still
there.) With the jirst jive strokes, the sun shone in the sky; with the latter jive
strokes, clouds sprang up and produced rain. (It’s not that he doesn’t determine dragons and
snakes and distinguish the initiate from the ordinary person, but has Xuedou brought his staff?) If you can
distinguish, you still should be given jive strokes.” (striking, I say, So it turns out.)
Yuanwu said,
Do you people understand? Why didn’t he strike four times, or six times? The monk later called on
Yantou, and Yantou slapped him jive times. Tell me, is this the same as jive strokes of the cane, or
different? They equally let go, undeniably extraordinary, operating skillfully, like someone skilled in
“With the jirst jive strokes, the sun shone in the sky”—myriad forms could not escape its rays. “With
the latter jive strokes, clouds sprang up and produced rain”—this monk sought his fault, and Xuefeng
hit him again. But tell me—is this clouds, or is it rain? Xuedou wants to pull out nails and remove
Dagui Xiu said, “This monk’s head touched the ground, while his fault jilled the sky. Xuefeng let him off
easy; he still didn’t know the name of his crime. Yet a second offense is not permitted. To go on to say
the sun shone in the sky and clouds sprang up bringing rain confuses later students. It might be said
that having been pained by snow and frost, one is startled even when willow jlowers fall.”
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49. Jingshan’s dot
Great Master Ma had Zhizang take a letter to Jingshan. (I don’t know what news is in the
letter.) Jingshan took the letter, opened it, and saw a circle. (What does it say?) He put a
dot in the center. (He can’t hold still.) When the National Teacher heard this
mentioned, he said, “Jingshan was still confused by Master Ma.” (This is a spirit
Xuedou said, “Leaving aside for the moment Jingshan’s being confused, if it
were presented to the National Teacher, what other skill would he exercise to
avoid being confused? (The staff hasn’t broken yet—everyone in the world should get a beating.) Some
veterans say they’d have sat down and rested at that time. (This is making south into
north.) And some say they’d just draw a line through it. (All the more irrelevant.) If so,
this is just shamelessness. (Everyone’s laughing at you.) I dare say the old teachers all
over the land each have adamantine eyes and extensively exercise spiritual
powers and manifestations, but can they avoid confusion? (Then there are no veterans
after this.) My view I want you all to know. (Observe Xuedou’s failure.) This Master Ma, at
that time when he drew the circle, was already confused himself.” (How about Xuedou
Yuanwu said,
When jishing for turtles, you let down a trap. Baofu said, “Where is the confusion? How can we not be
confused?” Wuzu Jie said, “Two faces, one die.” He also said, “Three people pointing out a road—what
were they trying to do?” Dagui Zhe said, “Do you know Master Ma and Jingshan? One dot of ink in two
The National Teacher said, “Jingshan was still confused by Master Ma.” It might be said they have the
same manner even a thousand miles apart. Have you not seen the saying, “Holding a night-lighting
appropriate to put in a dot. Otherwise, they understand it as Chan and call it the great round mirror
occulted his body on the teaching seat and manifested a circle; Kanadeva said, “This is my teacher
In olden times the National Teacher had one hundred and twenty circular symbols; he passed them on
to Danyuan. Danjyan later passed them on to Yangshan, and Yangshan burned them. Danyuan said
that Prajnatara predicted a young novice would have great potential; the Gui-Yang sect used objects of
knowledge, but this circle was also too much, like raising a whisk, holding up a jinger, caning and
shouting. In Xuedou’s citing it this way, you can see the ancients’ meaning.
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50. Muzhou on carrying a board
Muzhou called to a monk, “O Great worthy!” The monk turned his head. (Two
blind fellows.) Muzhou said, “A fellow carrying a board.” (You and he are fellow seekers.)
Xuedou cited this and said, “Muzhou only has one eye. (Better not slander Muzhou.)
Why? Given that this monk turned his head, why did that make him a fellow
Tell me, where is Muzhou at? Where is this monk at? A monk asked, “It’s not composed of ideographs,
eight ideographs aren’t it—what sentence is this?” Muzhou snapped his jingers once and said,
“Understand?” The monk said, “I don’t understand.” Muzhou said, “I’ve been extolling a boundless
good cause. A frog leaps up to heaven, a worm crosses right over the eastern sea.”
A newly arrived monk came, and just as he was bowing Muzhou scolded him, “Why are you stealing
my supply of fruit?” The monk said, “I just got here; why do you say I’m stealing your fruit?” Muzhou
Tell me, how is it that this monk is carrying a board? This is simply hard to get at. Xuedou has clearly
Note
“Carrying a board” means seeing only one side, a one-sided view, as when carrying a board on one shoulder.
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51. Baling addresses an assembly
Baling said to an assembly, “An ancestral teacher said, ‘It’s not the wind moving,
it’s not the jlag moving.’ (Shields and weapons arise against each other.) Since it’s not the wind
or the jlag, where do you place it? (The eyebrows are above the eyes.) If anyone acts as host
for the ancestral teacher, come forth and meet with me.” (Why is this old thief talking in his
sleep?)
Xuedou said, “The wind is moving, the jlag is moving. (This too is shield and weapon.)
Since it’s wind and jlag, where do you place it? (It’s already there before saying.) If anyone
acts as host for Baling, come forth too and meet with me.” (This old thief is talking in his
sleep again.)
Yuanwu said,
This is a model example of citation of ancients. When the person who was to become the sixth
patriarch of Chan jirst met the jifth patriarch, the latter asked where he was from and what he
wanted. The future sixth patriarch said he was a peasant from the deep South, then a frontier region,
and only wanted to be a Buddha. The jifth patriarch said, “You are a southerner and an aborigine; how
can you be a Buddha?” The future sixth patriarch said, “People may be southerners or northerners,
but the Buddha-nature originally has no south or north. As an aborigine, my social status is not the
Later the sixth patriarch was captured by hunters and spent four months watching over their snares.
Eventually he came to a temple, where he heard two monks debating: a pennant was jlapping in the
wind, and one monk said it was the wind moving, while the other said it was the jlag moving. The
sixth patriarch said, “It is not the wind moving, it is not the jlag moving—it is your minds moving.”
Through this he was recognized by the abbot of the temple, and subsequently emerged as a great
teacher.
Xuefeng said, “Even the likes of the ancestral teacher had a dragon’s head but a snake’s tail; he
deserves a beating.” Taiyuan Fu, standing by, gnashed his teeth; Xuefeng said, “For speaking this way, I
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deserve a beating.” Baofu said, “The thief’s heart is cowardly; how can the sighing of the wind be on
key?”
Wuzu Jie said, “What reason can be attributed?” He also said, “The jinal words should not be said,
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52. Zechuan picks tea
As Zechuan and Layman Pang were picking tea, the layman said, “The universe
doesn’t contain my body—do you see me?” (You slob—what is hard to see?) Zechuan said,
“Anyone but me might have answered you.” (He’s right, all right, but awfully inhuman.) The
layman said, “Having questions and answers is normal.” (A slap.) Zechuan paid no
attention. (This too is inhumane.) The layman said, “Didn’t you jind my question
strange just now?” (He should give him a slap.) Zechuan still paid no attention. (This too is
inhuman.) The layman shouted and said, “Unmannerly fellow—wait ‘till I tell
someone with clear eyes about all this.” (He brings in a wolf and it poops in the house.)
Zechuan picked up a tea basket and went back. (Luckily there was a jinal statement—otherwise,
Xuedou said, “Zechuan only knows how to secure the border—he is unable to
live together and die together. (Xuedou too is settling the case according to the facts.) At that time
he should have pulled down his turban; who would dare call him Layman
Pang?” (He can’t avoid an onlooker’s laughing.)
Yuanwu said,
Even though this is batting a clean ball, still it’s batted well. In the end, why doesn’t he answer him? A
meeting of experts has a beginning and an end. Some say “might have answered you” indicates having
been disturbed, but “one who knows the law fears it,” and that is why Zechuan acted as he did. Xuedou
says he only knew how to secure the border, but don’t misunderstand due to Xuedou’s statement. Try
to say whether Zechuan answered him or not. If you can understand, every clap is an order.
Some might say to you “Where is it that Zechuan secured the border? How did he respond to him?”
Even if you bring it up this way, you cannot understand this way. What you don’t realize is that when
brought up directly in a given situation, dealing with the situation directly is swift.
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53. Yunmen’s ‘Torn open’
A monk asked Yunmen, “How is it when one statement says everything?” (What
are you saying?) Yunmen said, “Torn open.” (The southern continent in the south, the northern continent in
the north.)
Xuedou snapped his jingers three times. (This is producing an interpretation according to the
words.)
Yuanwu said,
When you go traveling to study, when you come to a place where there’s a genuine master of the
school with the true eye, you put down your baggage and take a poke at the old fellow to see what he’s
like, and whether or not you should stay. This monk posed a question, asking Yunmen about saying it
all in one statement. This old fellow was not jlustered; he said to him, “Torn open.” The extraordinary
Yunmen had such a keen mind; he wanted the monk not to see in terms of subjective interpretation—
that’s why he answered this way. Later Xuedou doing as he did was not good-hearted.
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54. Muzhou’s bowl pouch
A monk asked Muzhou, “How is it when one word says everything?” (A double case.)
Muzhou said, “I’m inside your bowl pouch.” (Why play dumb?)
Muzhou’s usual devices were like lightning; he had the grip of a patchrobed monk. When this monk
asked this question and Muzhou answered this way, was this the same as Yunmen’s answer, or
different? If you say it was different, then there are two types of Buddhism; if you say it’s the same,
why are there two answers to one question? You must pass through to where there is no doubt in
order to see through. If cultivation of mind has not reached the state of no mind, myriad kinds and a
thousand types follow the jlow of water.
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55. Xuefeng’s three strokes
A monk asked Xuefeng, “’Listeners’ seeing essence is like seeing the moon at
night; enlightening beings’ seeing essence is like seeing the sun in daytime’—
what is your seeing essence like?” (The three stages are not the same.) Xuefeng hit him
three times. (Cutting nails, shearing iron.) That monk also asked Yantou; Yantou slapped
him three times. (Same road but not the same track.)
Xuedou said, “Giving medicine according to the illness, then he hits three
times. (He’s explained logically.) If he acted according to the imperative, how many
Ordinarily whenever you hear people say there’s no delusion and no enlightenment, this is just a
construction, speaking of existence where there is none. Happily there’s no connection. Based on
actual perception, there’s not necessarily anything extraordinary about seeing the sun in daytime or
seeing the moon at night. Three blows, three slaps—if you call this a beating, what connection is
there? Why only hit three times? Xuedou says, “If he acted according to the imperative, how many
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56. Nanquan appearing in the world
There was a hermit below the mountain where Nanquan lived. A traveling
monk passing by said to the hermit, “Recently master Nanquan has appeared in
the world—why don’t you go pay respects?” (It would be alright to say this to someone else, but
say it to the hermit and disaster would occur.) The hermit said, “Not just Nanquan—even if a
thousand Buddhas appeared in the world I couldn’t go.” (So it turns out.) When
Nanquan heard of this, he sent Zhaozhou to go have a look. (Only this old thief could do
it.) When Zhaozhou saw the hermit, he bowed. (The grass bends when the wind blows.) The
hermit paid no attention. (Can’t do anything.) Zhaozhou crossed west to east. (When
birds jly, feathers fall; where jish swim, the water is turbid.) The hermit still paid no attention. (He
adds frost to snow.) Zhaozhou crossed east to west. (He can only be thus.) The hermit still
paid no attention. (A triple case.) Zhaozhou said, “The bandit is busted.” Drawing
down the blind, he went away. (He can only be thus.) When he got back he told
Nanquan about this. Nanquan said, “I had doubted this fellow.” (Both are charged on the
same indictment.)
Xuedou said, “Even the likes of Nanquan and Zhaozhou were seen through by
this board-carrying fellow.” (He supports the strong, not the weak.)
Yuanwu said,
Though the hermit was like this, he only understood batting a clean ball, unlike Nanquan and
Zhaozhou, who had the hammer and tongs to help people. When the ancients uttered a model saying,
it required that head and tail cover each other; the hermit just paid no attention—tell me, what
principle did he get that he was like this? Still, one must walk on the ground of reality and get to
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When Zhaoxhou saw him, he immediately bowed; in the end he said, “The bandit is busted,” drew
down the blind, and left. Tell me, did he manage to take the measure of the hermit? If not, Nanquan
and Zhaozhou were both ancient Buddhas, who are born from time to time—where are their eyes?
Nanquan said, “I had doubted this fellow.” In saying this, did he accept the hermit or not? You have to
have the eye on the forehead and a talisman behind your elbow in order to know what it comes down
to.
Xuedou, citing this story, said, “Even the likes of Nanquan and Zhaozhou were seen through by a guy
carrying a board.” Tell me, how was it that he was carrying a board? Try to set eyes on it and see.
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57. Jinshan’s ‘Thus’
Yantou, Xuefeng, and Jinshan went to Deshan. Jinshan asked, “Tianhuang spoke
thus, Longtan too spoke thus. (Swallowing the date whole.) What do you say?” (Danger.)
Deshan said, “Try to cite Tianhuang and Longtan’s.” (He confronts this bed-wetting devil.)
Jinshan hesitated. (Mounted on Green Dragon, he can’t ride.) Deshan then hit him. (Originally it’s
Deshan who should get hit.) Getting hit, Jinshan retired to the life-prolonging hall. (So the
imperative was half carried out. It would be necessary to make him have not a single bit of breath.) He said, “It
was right, alright, but he hit me too hard.” (He draws his bow after the thief has gone.) Yantou
said, “This way, later on you won’t be able to say you’ve seen Deshan.” (The elbow
doesn’t bend outward.)
Xuedou said, “Chan worthies, Jinshan’s posing the question was undeniably
extraordinary, but he had a dragon’s head but a snake’s tail. (I wonder how long he’s
made a living in a ghost cave.) ‘Try to cite Tianhuang and Longtan’s’—shake the seat
cloth. (A spell in prison increases wisdom.) For powerful people, grabbing the tiger’s
whiskers is a basic capacity. (You don’t need to explain the principle.) Since he could not,
Deshan carried out half the imperative. (So it turns out.) If the imperative were fully
executed, Xuefeng and Yantou would both be in the nirvana hall.” (Striking, I say you
Yuanwu said,
Yantou traveled carrying a hoe; wherever he went he only worked as the head gardener. Xuefeng
traveled carrying a bamboo basket and wooden ladle; wherever he went he worked as the chief cook.
Jinshan traveled carrying an iron, needle, and scissors; wherever he went he made clothes for people.
Everywhere they went, everywhere they stayed, these three men acted as guest and host to each other,
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carrying out informal meetings and bringing up cases. Jinshan, unable to attain mastery, later went to
In the story of the three men calling on Deshan, Jinshan posed this question well, but once challenged
by Deshan was at a loss. Deshan thereupon hit him, because he had not penetrated thoroughly; clearly
he had not attained mastery. Since Jinshan failed, afterward people knew Deshan had opened his door
wide; those who went there and gave wild and random responses were all challenged by his creative
Jinshan returned to the dormitory and said, “It was right, alright, but he hit me too hard.” Yantou said,
“This way, later on you won’t be able to say you’ve seen Deshan.” Xuefeng and Yantou wanted to know
if he was dragging the vehicle of doctrine along; as before, this fellow was carrying a board. If Yantou
Whenever you cite a case you have to be able to see through the case and recognize the seams.
Xuedou knows how to hold still and let go, turn about and bring out, unfailingly having a point of
Cuiyan Zhi said, “Jinshan only looked ahead, not attentive to what was behind him. Right now, how do
Dagui Zhe said, “In Deshan’s school, grass bends down when the wind blows. I am not this way. When
he asked, ‘What about you?’ I’d pick up my cane and smack him right across the back.” But tell me, is
Deshan right, or is Dagui right? Wielding the sharpest sword sideways, fuljilling the true imperative, a
______________________________________
Note
“Life-prolonging hall” and “nirvana hall” were names for the injirmary /hospice of a monastic settlement.
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58. Xuansha questions a monk
Xuansha asked a monk, “Where have you just come from?” (He wants to know where he’s
coming from.) The monk said, “Ruiyan.” (This monk cites Ruiyan’s sayings from time to time.) Xuansha
said, “What does Ruiyan have to say?” (The second ladle.) The monk said, “He always
calls, ‘Master!’ (Have you any sense of shame?) He himself says, ‘Yes!’ (A guy playing with a mud ball.)
‘Be alert! Hereafter don’t let anyone fool you!’” (He’s fooled himself, but doesn’t realize it.)
Xuansha said, “This is playing with the spirit just the same, yet quite
extraordinary.” (If he weren’t discerning, how could he distinguish true from false?) Then he said,
“Why didn’t you stay there?” (Something’s come up.) The monk said, “Ruiyan passed
away.” (He died but wasn’t mourned.) Xuansha said, “If you call him now, will he
respond?” (What are you doing?) The monk had no reply. (Striking, I say, “Still there.”)
Xuedou said, “Heavens, heavens!” (Better bury them in the same pit.)
Yuanwu said,
Tell me, what was the man of old doing calling for thirty-four years? No one actually knew him;
instead they call it playing with the spirit. Some say it was establishment of radiant awareness, but
happily there’s no connection. If you understand, you can use it on the road; if you don’t understand,
worldly convention prevails. Only Xuansha and Fenxue understood well: Fengxue said, “What’s hard
about bringing up yourself and sporting with yourself?” Xuansha said, “Quite extraordinary”—if it’s
playing with the spirit, why is there anything extraordinary about it? “If you call him now, can you get
a response?” This line is extraordinary. If you can set a single eye here, you’ll personally see Ruiyan.
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59. Changqing’s ram
A monk asked Changqing, “How is it before the ram is hung up by the horns?”
(Why are you running around at random?) Changqing said, “Someone in the weeds.” (So it turns
out.) The monk said, “How about after getting hung up by the horns?” (Do you know
him?) Changqing said, “Shouting wildly.” (He binds himself with a straw rope.) The monk said,
“How about the ultimate?” (Heavens, heavens!) Changqing said, “Before the business
of the donkey is done, the business of the horse comes up.” (He takes up one, lets go one.)
Xuedou said, “Better to shatter your body into smithereens than ever blind
anyone. (He mistakenly assigns terms.) Changqing amounts to a little bit. (He hasn’t seen even in
dreams.) There is a type of fellow who even if the ram hasn’t yet been hung up by
the horns is as if gazing toward home from ten thousand miles away.” (He’s talking
about you.)
Yuanwu said,
Changqing regretted to himself, coming to a realization after talking, “Ouch, ouch! He’ll doubt me for
jifteen years.” Later he awakened to the Way on rolling up a blind. He had a saying, “I have a cane to
A monk asked Yunju, “How is it when the ram is hung up by the horns?” Yunju said, “Six times six is
thirty-six.” Zhaozhou said, “Nine times nine is eighty-one.” Changqing’s superiority is like Zhaozhou
and Yunju’s. When Xuedou says it’s better to shatter your body into smithereens then ever blind
anyone, and Changqing amounts to a little bit, his intention is to bring up the business of going beyond
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60. Yuanming teaches an assembly
to answer, [Judi] just held up a jinger. (He draws a cat according to a model.) When it’s cold,
it’s cold throughout the sky and cold all over the earth.” (Heavens, heavens!)
[Yuanming continued] “When it’s hot, it’s hot throughout the sky and all over
Xuedou said, “Don’t mistakenly acknowledge the zero point of the scale.” (There’s a
little bit.)
[Yuanming continued] Myriad forms are isolated all the way down; the earth,
mountains, and rivers are sheer all the way up. (No place to turn around.) Where do you
Chan master Yuanming, ninth generation at Deshan, once went up in the hall and cited a saying that
could be said to startle the crowd. One day he went up in the hall and said, “Beyond three thousand
miles, happily there’s no connection,” and he chased them out with his staff. Observe his address to
the assembly, like gold, like jade. This case is also good. Xuedou, seeing it, wanted to pierce
Yuanming’s nose. The jinal sentence can be said to embody great freedom.
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61. Nanyuan and the sages
A monk asked Nanyuan, “Where have the sages since ancient times gone?” (Gone
to hell.) Nanyuan said, “If they haven’t gone to heaven, they’ve gone to hell.” (Divided
into half.) The monk said, “What about you?” (He should be given a beating.) Nanyuan said,
“Do you know where I wind up?” (He lets this fellow go.) The monk hesitated; Nanyuan
hit him with his whisk. (It was said before that if you don’t stop what should be stopped, instead you bring on
disorder.) Again he told the monk to approach, and said, “It should be you who
Xuedou said, “Since he carried out the imperative himself, where the whisk
comes from is not known. (Don’t say you don’t know where it comes from.) I say ‘blind,’ wanting
to add frost to snow.” (Necessarily he adds jlowers to brocade, but the sacred tortoise drags its tail.)
Yuanwu said,
“Do you know where I wind up?” The ancients lay down in the tiger’s mouth to help people; at the
jirst opportunity they used a diamond sword to cut through. Nevertheless, the monk didn’t
understand. At that time, if he had been able to set a single eye here he would have undoubtedly been
extraordinary. Xuedou says the imperative should be carried out by the monk, but the whisk is in the
master’s hand; at that time he called him back and hit him with the whisk. I follow up with a stroke
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62. Xuefeng’s meetings
(Separated.) I have met with you at Black Rock Ridge, (Separated.) I have met with you
in front of the communal hall.” (Separated.) Baofu asked Ehu, “Leaving aside for
now the meeting in front of the communal hall, where were the meetings at
Wangzhou Pavilion and Black Rock Ridge?” (He wants to test.) Ehu ran back to his
quarters; Baofu then went into the communal hall. (A red mist pierces the blue sea; a shining
sun circles the polar mountain. Even so, this is a sacred tortoise dragging its tail. Why not go on thus?)
Xuedou said, “The two old veterans were right, all right, but they only knew
Xuefeng’s letting go; they didn’t know Xuefeng’s holding still. (In the case of Xuefeng’s
holding still, Xuedou too has no place to breathe out.) If a patchrobed monk comes forth and asks
what I would do, (There is an intention on the pole.) is this not someone who distinguishes
what is appropriate for the situation and knows right and wrong? (But what can be
done about the fact that there are no jish in shallow water?) Is there a patchrobed monk who meets
at Wangzhou Pavilion and Black Rock Ridge?” (He wastes effort letting down a hook.) After a
pause he said, “Board-carrying Chan followers are very numerous.” (Holding your
Yuanwu said,
Tell me, when Xuefeng let down this hook, how many things was he waiting for, only to have no one
come forth? So all he managed was that speaking this way was dangling a bag of medicine on the back
of a hearse. Baofu and Ehu were people of his house; their meeting was undeniably extraordinary.
Even so, this was a sacred tortoise dragging its tail. If someone came forth and asked about Xuedou, he
would not have escaped Deshan’s imperative being carried out halfway. At that time in Xuefeng’s
community, at once they were drawing near to swords while avoiding arrows.
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63. The National Teacher’s water pitcher
A monk asked National Teacher Huizhong, “What is the Locana Buddha in one’s
own body?” (The one with a halo over his head certainly isn’t.) Huizhong said, “Pass me the
water pitcher.” (The light has appeared.) The monk brought the water pitcher.
Huizhong said, “Put it back where it was.” (Two heads, three faces.) The monk again
asked, “What is the Locana Buddha in one’s own body?” (A clever patchrobed one.)
Huizhong said, “The ancient Buddha is long gone.” (He does not avoid making complications.)
Xuedou said, “He pointed to the sky with one hand and pointed to the earth
with one hand—how can there be no trace? (Can’t help breaking the staff.) Understand?
Clouds rest on the mountain ridge, not leaving; water jlows down the valley
stream, rushing.” (Lucky he had the last sentence; if the last sentence wasn’t there, where would Xuedou be?)
Yuanwu said,
Did the ancient fail anyone? If you can chew through, everywhere is it. It is like someone who knows
how to shoot—no arrow is shot in vain. With every step he bends down to help people. At that time, if
Yunmen said, “No trace.” I like Yunmen’s fresh devices—all his life he pulled out nails and extracted
Xuedou supports National Teacher Huizhong halfway—one hand points to the sky, one hand points to
the earth.
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Note
Locana Buddha is a name given to the archetype of the so-called emanation body or physical presence of a Buddha.
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64. Zhyu’s “Watch out for the arrow”
Zhaozhou visited Zhuyu. (Two old thieves.) As soon as he went up in the teaching
hall, Zhuyu said, “Watch out for the arrow.” (Shield and weapon depend on each other.)
Zhaozhou said, “Watch out for the arrow.” (Two hammerheads without holes.) Zhuyu said,
Xuedou cited this and said, “Both were experts, since they were Zhuyu and
Zhaozhou. Both were inexpert—their arrowheads didn’t stay each other. (Basic
nature is judged this way.) Even if you shoot alike and hit alike, you’re just someone
shooting a target.” (This target doesn’t bear shooting. Is this hitting or is it missing? A monk said it’s missing,
and I hit him.)
Yuanwu said,
When the old fellow Zhaozhou was traveling, he caused a stir wherever he went. As soon as he got to
Yunju, Yunju said, “You’re so great, why don’t you look for a place to stay?” Zhaozhou said, “Where
could I stay?” Yunju said, “There is the foundation of an ancient temple ahead.” Zhaozhou said, “Then
When he came to Zhuyu, Zhuyu asked him the same question. Zhaozhou said, “Where could I stay?”
Zhuyu said, “You’re so great, yet you don’t even know where to stay?” Zhaozhou said, “I’ve been riding
horses for thirty years, but today I’ve been kicked by a mule.”
One day Zhaozhou went up into Zhuyu’s teaching hall with his staff and crossed back and forth. Zhuyu
said, “What are you doing?” Zhaozhou said, “Checking the depth of the water.” Zhuyu said, “I don’t
have even a drop here—what are you checking?” Zhaozhou leaned his staff against the wall and left.
After Shikong, formerly a hunter, had become a Chan teacher, when he saw a monk coming he would
draw his bow and say, “Watch out for the arrow.” One day Sanping came; when Shikong said, “Watch
out for the arrow,” Sanping bared his chest and said, “This is a killing arrow; how about an enlivening
arrow?” Shikong plucked the bowstring three times; Sanping then bowed. Shikong said, “I’ve been
drawing my bow and arrow for thirty years, and only managed to shoot half a sage.” Then he broke his
On careful reJlection,
He was the arrow’s target all along.
Shikong asked Xitang, “Can you grab space?” Xitang snatched at empty space with his hand. Shikong
said, “You don’t know how to grab it.” Xitang said, “How do you grab it, elder brother?” Shikong said,
“Come here.” Xitang approached; Shikong tweaked his nose and said, “This is how you can grab space.”
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65. Linji goes to a meal
Linji and Puhua went to a meal at a patron’s house. (There’s another two old thieves.) Linji
said, “’A hair engulfs the ocean, a mustard seed contains the polar mountain’—
or do you consider it naturally so?” (Study for thirty more years.) Puhua kicked over the
dining table. (What are you doing with your hands in a hurry and feet in a jlurry?) Linji said, “How
crude.” (There’s still this.) Puhua said, “What place is this to speak of crude and
rejined?” (Better give him a slap.) Linji stopped. (Too bad.) The next day they both went to
a meal at a patron’s house. (To say coarse and obstreperous just says the same thing.) Linji asked,
“How does today’s offering compare to yesterday’s?” (Again he goes on this way.) Puhua
again kicked over the dining table. (Bold fellow.) Linji said, “How crude.” (The aim of
testing people is to know them the minute they open their mouths.) Puhua said, “Blind fellow! What
crudity or rejinement does Buddhism speak of?” (You need to end subjectivity to understand.)
Linji stuck out his tongue. (It won’t do to let him off.)
Xuedou cited this and said, “The two old thieves didn’t even get around to
eating the food. (He has to be a real thief to test them out.) They should get a beating. (You take
the beating instead of them.) Though the law is in effect, which one is the real thief?” (Not
me!)
Yuanwu said,
Puhua used to ring a bell in town and say, “Come in the light and I strike in the light; come in the dark
and I strike in the dark; come from four directions and eight sides and I strike like a whirlwind; come
in space and I jlail.” Linji told an attendant to go and grab him when he talked like this and say, “What
if one doesn’t come in any of these ways?” Puhua pushed him away and said, “Tomorrow there’s a
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feast in the cloister of Great Compassion.” The attendant went back and repeated this to Linji. Linji
“A hair engulfs the ocean” and so on comes from the scripture Vimalakirti’s Advice, where it speaks of
a bodhisattva abiding in inconceivable great liberation. “Do you consider it spiritual powers…?” How
do you understand Puhua kicking over the dining table? You have to be a greatly liberated person
before you can. If you are stuck to skin and bone, you certainly will be unable. How could the
Xuedou said the two old thieves didn’t even get around to eating the food. Tell me, where is the
failure? As for the “beating,” reward and punishment are distinctly clear. But tell me, which one is the
real thief? “If you see his jaws from behind his head, don’t go along with him.”
When Linji passed away, Sansheng was the temple superintendent. Linji said, “After I die, don’t
destroy my treasury of the eye of truth.” Sansheng said, “Who would dare destroy your treasury of the
eye of truth?” Linji aid, “If someone asked you about it, how would you reply?” Sansheng shouted.
Linji said, “Who would have known that my treasury of the eye of truth would die out with this blind
ass?” Dagui Xiu said, “The man of old was waiting for death to come; why did his treasury of the eye of
truth die out with this blind ass? Linji’s travel plans were hasty, and Sansheng was also hurried.
Because of this, feelings of father and son were forgotten, eventually causing later people to lose hope.
A monk called on Linji; before the customary courtesies, he asked, “Is it right to bow or not to bow?”
Linji shouted. The monk bowed. Linji said, “You thief!” The monk also said, “You thief!” and left. Linji
said, “Don’t say you have no issues.” The assembly leader was standing in attendance behind; the
teacher turned and asked him if there was any fault or not. The assembly leader said there was; Linji
asked if it was in the guest or the host. The assembly leader said both were at fault. Linji asked him
where the fault lay. The assembly leader thereupon left. Linji said, “Don’t say you have no issues.”
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66. Sanjiao teaches an assembly
Sanjiao said to an assembly, (He doesn’t mind making complications.) “If we discuss this
matter, as soon as you raise your eyebrows this is already stumbling past.” (Blind
fellow.) Magu came forth and said, “I don’t ask about stumbling past—what is this
matter?” (An iron hammerhead without a hole.) Sanjiao said, “Stumbled past.” (This too is failure to
discern an opportunity.) Magu thereupon overturned the Chan seat. (Tell me, what does this
clarify?) Sanjiao then hit him. (Arrow points staying each other still amounts to a little bit.)
Xuedou cited this and said, “Two fellows with a head but no tail; when the
eyebrows have not been raised, (Where is it that the eyebrows haven’t been raised?) What
stumbling past of this matter are you talking about? (Setting it to one side, tell me, is this
stumbling past or not stumbling past?) A monk asked, “Why aren’t the eyebrows raised?” (You
are a fellow student with him.) Xuedou hit him. (Take what’s coming to you and get out.)
Yuanwu said,
Nanquan said, “The Way is not outside things; outside of things is not the Way.” Zhaozhou came forth
and said, “What is the way outside of things?” Nanquan hit him. As in this case of Sanjiao, one exits
and one enters, one pushes and one shoves—it is like people joining hands to climb a high mountain,
yet not escaping the laughter of onlookers. Here, if you argue about winning and losing, and suppose
there is gain and loss, you’ll never get ahold of it. If you want to determine an indeterminate
operation, and want to understand something not understood, you need to have the eye on the
forehead and the talisman behind the elbow; only then can you get this case. Anyone but Xuedou
would have a hard time bringing it out. “Eyebrows haven’t been raised” is just right to investigate.
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67. Yantou crosses the doorway
When Yantou called on Deshan, as soon as he crossed the doorway he asked, “Is
this ordinary or holy?” (Good news.) Deshan shouted. (Too bad.) Yantou then bowed.
(Yet this is not good will.) Dongshan, hearing of this, said, “It would be very difjicult for
anyone but Yantou to get it.” (The bystander has eyes, but he knows the one and not the two.) Yantou
said, “That old fellow Dongshan doesn’t know good from bad. At that time I
was upholding with one hand and pressing down with one hand.” (Still can’t let go;
Xuedou cited this and said, “So in Deshan’s school the grass bends down with
the movement of the wind, but he cannot shut people’s mouths. (Still there’s a little.)
At that time, if he’d whacked him across the back as soon as he bowed, (Still this is
drawing a bow after the brigand has gone.) not only would he have cut off Dongshan, he’d also
have held Yantou still. (Now what can he do to you?) Understand? General Li still has a
celebrated name, but not getting enfeoffed as a lord, he was free.” (He doesn’t avoid
explaining the principle.)
Yuanwu said,
When Deshan and Yantou jirst met, Yantou asked this question. Yantou’s bow is a bit confusing—how
do you understand Deshan’s stopping? One day Deshan left the hall with his bowl in hand. He met
Xuefeng, who asked him, “The bell and drum announcing the mealtime have not yet been sounded;
where are you going with your bowl?” Deshan immediately returned to his room. Xuefeng told Yantou
about this, Yantou said, “Even the great Deshan does not know the last word.” Hearing of this Deshan
had an assistant summon Yantou, whom he asked, “You don’t agree with me?” Yantou privately
revealed his intention, and Deshan dropped the subject. The next day Deshan gave a lecture that
turned out to be very different from usual. Yantou went to the front of the communal hall, where he
clapped and laughed, saying, “How fortunate the old fellow understands the last word! After this no
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one in the world will be able to do anything to him.” Tell me, what about his stopping in this case?
Where is the upholding with one hand and pushing down with one hand? That father and son
But tell me—Xuedou wants to cut him off; how is it that every individual has room for a seat in the
Chan school, independent in all ways? This is why it is said, “I am master of Dharma, autonomous in
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68. Taiyuan turns and looks
When Elder Taiyuan Fu called on Xuefeng, as soon as he got to the teaching hall
he turned and looked at Xuefeng, then went down to see the administrator. (He
Xuedou interjected, “The master teacher of jifteen hundred people, at one look
of old Fu, hoisted the jlag of surrender.” (This is adding error to error.)
The next day Fu went to the abbot’s quarters and said, “Yesterday I offended
you.” (For a second time he gets defeated.) Xuefeng said, “If you know such a thing, then let
A monk asked Yunmen, “Where is the offense?” Yunmen hit him. (Not worth it
anymore.)
Xuedou said, “Even if you hit a hundred thousand myriad, what’s the use?
Everyone in the world should get hit; only then can you support Xuefeng. (All at
once I’m alarmed.) Tell me, what eye did Taiyuan Fu have?” (A cat shithole eye.)
Yuanwu said,
When the World Honored One held up a jlower, Kasyapa smiled. Buddha said, “I have the treasury of
the eye of truth; I entrust it to Kasyapa the elder.” It’s like this because “The Yellow River is turbid
from the source.” Now when Elder Fu got to the point where he saw the administrator, a transcendent
person would know what it comes down to as soon as it’s brought up. As for Taiyuan’s look, some say
it was an angry glare, but this was not the intent of that man of old. If there were nothing
extraordinary, yet Xuefeng accepted him—he usually spoke torrents, so why did he immediately stop?
Have you not seen the saying that universal masters acknowledge each other’s enlightenment?
I’d also say this is a thief recognizing a thief; showing the light of his eyes seems like it, but is still off.
Bringing him in front of the hall, Xuefeng pointed to the sun; why then did he brush his hand aside?
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There’s a type of person who sees the pointing to the sun and says the light is brilliant, but Xuedou
says after all Xuefeng didn’t hit him; then when a monk asked Yunmen where the offense was, why did
Yunmen hit him? Relying on the wind to fan a jire doesn’t take much effort.
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69. Yunmen’s three handicaps
A monk asked Yunmen for help with Xuansha’s saying about three handicapped
people. Yunmen said, “Bow.” The monk bowed. Yunmen poked at him with his
staff; the monk backed up. Yunmen said, “You’re not blind.” (Clearly he’s blind.)
Yunmen then told the monk to approach. The monk approached. Yunmen said,
“You’re not deaf.” (Clearly he’s deaf.) Then he said, “Understand?” The monk said, “I
don’t understand.” Yunmen said, “You’re not mute.” (Clearly he’s mute.) At this the
monk had insight. (You have to bore through primal undifferentiation before you get it.)
Xuedou then shouted and said, “This blind, deaf, mute fellow would go on
forever if not for Yunmen. (Relying on the wind to fan the jire doesn’t take much effort.) Now there
are those who pay no attention if you hold up a mallet or raise a whisk, do not
come when told to approach, (This is precisely the problematic point.) and do not answer if
asked whether they understand—can anyone do anything for them? (Striking, I say,
what’s difjicult about doing anything for them?) If you can’t do anything for them, what can you
bunch of asses do at all?” (This is the second opportunity.) He chased them out with his
Dizang said, “I have a mouth, eyes, and ears—how will you deal with me?” Xuansha said, “Go.” Also, a
monk asked, “May I explain the principle of the saying about three kinds of handicapped people?”
Xuansha said, “You may.” The monk bade farewell and left.
Fayan said, “When I heard my late teacher cite the saying about people with three kinds of handicap, I
immediately understood. Now people are blocked by the words and do not understand.” Now Xuedou
says, “If you can’t do anything for them, what can you bunch of asses do at all?” What is hardly
realized is that Xuedou has already gone blind, deaf, and mute.
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70. Gushan teaches an assembly
Gushan said to an assembly, “If we discuss this matter, it is like a sword.” (What are
you saying?) Then a monk asked, “I hear you have a saying that if we discuss this
sword?” (He’s right, but he has no way out.) Gushan said, “Drag this corpse out of here!” (He
himself is included.) The monk said, “Yes,” then went back and packed up and left. (One
way or another he’s undeniably a treacherous spy. Where is the sword?) That evening Gushan asked the
head monk, “Is the monk who asked that question here?” (If he is, he gets hit three
thousand times in the morning and eight hundred times at night.) The head monk said, “He
immediately left at that time.” (Lucky he’s a spiritually sharp patchrobed monk.) Gushan said,
“He deserves a beating.” (Everybody says he drew his bow after the bandit had gone, but it’s a case currently
taking place.)
Xuedou said, “The old veterans everywhere all say Gushan lost one eye; (Sometimes
you can’t cut off the tongues of everyone in the world.) What they don’t know is that when there is
a valuable reward there is inevitably a valiant person. (Tell me, reward what?) Even so,
when you examine carefully, he hasn’t escaped being buried in the same pit.”
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Yuanwu said,
When Gushan was invited by the king of Min, Xuefeng escorted him to the gate, then went back to the
teaching hall and said, “One sage arrow has been shot into the royal palace.” Taiyuan said, “He’s not
there yet.” Xuefeng said, “He’s a man who has penetrated.” Taiyuan said, “If you don’t believe me, wait
‘till I go test him.” Then he overtook Gushan on the road and asked, “Where are you going?” Gushan
said, “To the royal palace.” Taiyuan said, “What if you happen to be surrounded by the armed forces?”
Gushan said, “He has his own way through the sky.” Taiyuan said, “Then the royal villa will lose its rear
guard.” Gushan said, “Where is nobility not acclaimed?” Taiyuan took off and immediately went back,
where Xuefeng asked him what had happened. Taiyuan said, “The jine sage arrow was broken
midway,” and he recited the foregoing conversation. Xuefeng then said, “He still has something to say.”
Taiyuan said, “This icy old man still has feelings for his hometown.” Xuefeng then stopped.
You should also know Gushan’s saying on not crossing the stone gate: “There is someone who doesn’t
cross the stone gate, who must have an expression of not crossing the stone gate. What is the
He said to an assembly, “If we discuss this matter, it’s like a sword.” The monk questioned
extraordinarily. This is called a fellow playing with a mud ball. Now tell me, to whom does the
“corpse” refer? Who has the sword? If this monk had the provisional and had the real, had killing and
had enlivening, it would still be very confusing. Gushan should have hit him then; why didn’t he? After
the monk had gone he questioned the head monk and then hit him.
Xuedou, citing it this way, managed to not misunderstand. If there was gain and loss, Xuedou would
bury them at the same time; but leaving this aside, where does Xuedou settle and live?
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71. Muzhou’s hairtip
Muzhou asked the chief elder Wuling, “If you understand, a hairtip contains an
ocean; then you know the earth is a single atom—how is that? (Where do you get this
conclusion?) Wuling said, “Who are you asking?” (Missed.) Muzhou said, “You.” (Hit.)
Wuling said, “Why not get what’s been said?” (A double, triple old case) Muzhou said,
“Do I not get what’s been said, or do you not get what’s been said?” (Both have iron
faces.)
Xuedou, citing this, said, “Failed, failed.” (It won’t do to let the fault go.) He also said, “This
complication the old fellow should cut off for him.” Holding up his staff, he
said, “Where has he gone?” (Striking, I say, again he’s sorted it out.)
Yuanwu said,
“’If you understand, a hairtip contains an ocean; then you know the earth is a single atom.’ How is
that?” “Who are you asking?” Undeniably extraordinary—how can you look for him? At that time
anyone but Muzhou would have a hard time coping with him. He said, “I’m asking you.” Tell me,
ultimately did he jind him out or not? Did Wuling ultimately discern or not?
“Why not get what’s been said?” Muzhou said, “Do I not get what’s been said, or do you not get what’s
been said?” Very confusing, like when Jingqing asked a monk where he’d just come from, and the
monk said, “Stone Bridge.” Jingqing said, “What is your own concern?” The monk said, “I’ve just come
from Stone Bridge.” Jingqing said, “Don’t I know you’ve just come from Stone Bridge? What about
your own concern?” The monk said, “Why don’t you get what’s been said?” Jingqing hit him. The
monk said, “I still have something to say.” Jingqing said, “Just take the hit—I want this story to
circulate.” If people can penetrate this layer, no one can trap them.
Muzhou jigured him out; one exit, one entry, weaving continuous thread, they were equally making
complications, yet it was extraordinary. Xuedou cited this and said, “Failed, failed.” It just amounts to
this statement “failed”—why? A lion leaps back. Wuling’s effort was not expended in vain. In the end
Xuedou also says, “This complication the old fellow should cut off for him.” Holding up his staff, he
As Yangshan was sitting, Great Chan Buddha lifted one foot and said, “The
twenty-eight patriarchs of India were thus, the six patriarchs of China too were
thus, the old masters all over the land too are thus, you too are thus, and I too
am thus.” (This fellow playing with a mud ball conveys a message undeniably extraordinary; my only fear is that he
has a head but no tail.) Yangshan got down from the Chan seat and hit him four strokes
with a wisteria stick. (You have to be able to shear iron and cut nails to do this.)
Xuedou said, “The wisteria stick didn’t get to the point of breaking—why did he
give only four strokes? (The words are still in our ears.) One has to be someone who cuts
nails and shears iron to be capable.” (Striking, I say, how many strokes is this?)
Great Chan Buddha later went to Lieshan, and said himself, “Here comes the
Great Chan Buddha of the land, with four strokes of a wisteria cane on
Gathered Cloud Peak.” (Don’t brag so much.) Leishan said, “Strike the bell.” (He should have
given him his own fodder.) Chan ran off. (The thirty-sixth strategy.)
nevertheless he has a head but no tail.” (Again he settles the case according to the facts.)
Yuanwu said,
At that time, if he did not change when he saw it was opportune, where would there be the Great Chan
Buddha? Just what would you call him? There may be those who ask where it was that he had a head
but no tail, a beginning but no conclusion, and where was it that he changed according to conditions.
Among Guizong’s successors there was also a Great Chan Buddha, who said, “I understand, I
As for lifting the leg and so on, tell me, what is the message? If he didn’t walk on solid ground, how
could he dare easily open a big mouth?
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Citing Yangshan’s application of effort, Xuedou says the wisteria stick didn’t get to the point of
breaking.
Later the Great Chan Buddha came to Leishan, and jinally left: coming in, he wanted to distinguish the
host; Leishan seemed to distinguish him. A meeting of experts should go this way. “Strike the bell”—
tell me, what principle did the Great Chan Buddha see, that he immediately ran off? It’s because he
recognized the host—that’s why he went right off. Xuedou says it’s necessary to be someone who cuts
nails and shears iron to be capable of this. Where this fellow changed according to the situation was
where he had a head but no tail—you have to check carefully on your own before you get it.
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73. Zhimen’s insight
Zhimen said, “An oyster swallows the bright moon.” (The whole body as an eye can’t see
through.) The monk said, “What is the function of insight?” (Like soft mud.) Zhimen
said, “A rabbit becomes pregnant.” (The body as a mouth can’t express it.)
Xuedou said, “Not only does he hold the world steady, he also stabilizes the
homeland. (This is right, alright, acceptable in Deshan’s lineage.) If you can investigate
thoroughly, then please walk alone in the red sky.” (What is walking alone in the red sky?)
Yuanwu said,
A monk asked Beita, “What is a patchrobed monk’s changing to get through?” Beita said, “Welling up
in the east, sinking down in the west.” The monk asked, “What about after changing to get through?”
Beita said, “When the soil is fertile, the eggplants are tender.”
“If you want to know the meaning of Buddha-nature, observe time and conditions.” Based on the
subtlety the ancients attained, everything they said to help people was undeniably extraordinary. In
the case of the venerable veterans of Yunmen’s lineage, each statement is three statements (containing
heaven and earth, cutting off all streams, and going along with the waves). Beita had investigated to
this point, but later people just stick to the skin and miss the bone. In the old days Yunmen’s saying
about the North Star and Zhimen’s saying about the substance of insight were widely discussed in the
communities, but people nowadays may hear a phrase or so and think nothing of it.
“An oyster swallows the bright moon”—on a moonlit night in mid-autumn, an oyster takes in
moonlight to produce a pearl. Panshan said, “The moon of mind is solitary and full; its light engulfs
myriad forms.” All worlds in the universe are just the light of insight; before the light has emerged,
there are no Buddhas and no sentient beings. Xuedou says, “Not only does he hold the world steady….”
“A rabbit becomes pregnant”—a rabbit becomes pregnant with a mate on swallowing the moonlight
on a moonlit night in mid-autumn, giving birth through its mouth. The answer successfully “stabilizes
the homeland.”
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“The body exposed in the autumn wind,” “Rice in the bowl, water in the bucket,” “Piling up snow in a
silver bowl,” “Each branch of coral supports the moon.” The eye of teachers of the school must get to
be like this. Xuansha said, “The universe doesn’t let out anything at all.”
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Notes
“The body exposed in the autumn wind” is Yunmen’s answer to the question, “How is it when the tree withers and the leaves
fall?”
“Rice in the bowl, water in the bucket” is Yunmen’s answer to the question, “What is absorption in every atom?”
“Piling up snow in a silver bowl” is Baling’s answer to the question, “What is the school of Kanadeva?” Kanadeva was the disciple
and successor of Nagarjuna, who is best known for his expositions of the doctrine of emptiness.
“Each branch of coral supports the moon” is Baling’s answer to the question, “What is the blown-hair sword?” The blown-hair
sword is a sword so sharp it severs a hair blown against its edge, a symbol of insight.
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74. Wujiu: “Go to the hall”
Wujiu asked the two senior monks Xuan and Shao, “Where have you just come
from?” (He swallows all in one gulp.) One monk said, “Jiangxi.” (Undeniably good news.) Wujiu hit
him. (Right, alright, but too rough.) The monk said, “I’ve long heard you had this key.”
(Luckily he knows what it comes down to.) Wujiu said, “Since you don’t understand, let the
second one approach.” (Does this allow anyone to hesitate or not?) The monk hesitated;
Wujiu hit him too, (An expert teacher of the school, hard to jind among them.) and said, “There’s no
Xuedou said, “The eye of teachers of the school must get to be like this, (From the
time Bodhidharma came from the West it’s been hard to jind even one in China.) like the golden-winged
bird diving into the ocean and directly seizing dragons to swallow. (He skillfully
draws on metaphor.) Some people’s eyes cannot distinguish east from west, and don’t
know their staffs are upside-down: (So they are incompetent elders.) they just say
perception and function are simultaneous, person and environment are both
taken away.” (That is, they entertain the views of lecturers.)
Yuanwu said,
Wujiu was a famous honored veteran of Mazu’s school. Xuan and Shao too were competent
practitioners. In the records there is the story of their dialogue. In this case, Wujiu immediately
struck—where was the fault? You have to put an end to subjectivity, be rid of opinion, and not depend
The two seniors did recognize it; hence one said, “I’ve long heard you have this key. What is his key
point?
“Go to the hall”—what’s the point of talking to you? It is necessary for subjectivity to end. This is his
own fodder, hard to chew. Only a competent practitioner would know what it comes down to. “Since
you don’t understand, let the other one approach.” The monk hesitated. “Go to the hall”—if you
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understand this as saying nothing, you’re mistaken about this case. This is the perennial model of
summing up. Xuedou says it is like a golden-winged bird diving into the ocean and snatching a dragon
right up to swallow.
“Some people…”—Xuedou breaks down people’s subjective views. Some say picking up the staff and
striking is perception and function at the same time, subject and object both removed—they have
misunderstood.
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75. Xuefeng and the imperial emissary
Xuefeng asked a monk, “It’s said you have served as an imperial emissary—is
this so?” (The master has gotten such a reach of ear and eye.) The monk said, “I do not presume.”
(He just takes the hit.) Xuefeng said, “How could you come this way?” (After all he picks up his
staff.) The monk said, “Looking up to virtues of the Way, how could I fear barring
mountains?” (He’s already let off.) Xuefeng said, “You’re still intoxicated—get out.” (He
arbitrarily enforces this order.) The monk then left. (As it turns out.) Xuefeng then called,
“Great Worthy!” The monk turned his head. Xuefeng said, “What is this?” (Try to
say what this is.) The monk said, “What is this?” (Arrowheads stop one another.) Xuefeng said,
“This lacquer bucket!” (The patchrobed monks all over the land cannot leap out.) The monk had
nothing to say. (What a pity.) Xuefeng then turned to Jingqing and said, “A jine monk
—he breaks down in a lacquer bucket.” (A fellow who kills people without blinking an eye goes on to
brag about his ability.) Jingqing said, “Didn’t you settle the case according to the facts?”
(He’s bumped into an expert.) Xuefeng said, “Well, this is what I usually apply—suppose
when I called him back and said ‘What is this?’ he called me a lacquer bucket—
then what?” (He’d have snatched away Xuefeng’s lance.) Jingqing said, “What would be the
logic of that?” (He supports the strong, not the weak.) Xuefeng said, “When I treat him this
way, you say I settle the case according to the facts; if he treats me this way, you
say what’s the logic? They’re both the same situation—why are there
appropriate and inappropriate between them?” (Xuefeng’s staff has been taken away by
Jingqing.) Jingqing said, “Haven’t you heard the saying, ‘Ambrosia, the jinest jlavor,
is prized by the world, but with this kind of person it turns into poison’?” (When
one’s wisdom goes beyond the teacher, only then is one qualijied for transmission.)
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Xuedou said, “Observe that father and son harmonizing, words and spirits
matching. Those who know say that even pulverizing one’s bones and
shattering one’s body this debt is hard to repay. (Clearly.) Those who do not know
call it assisting the high and putting down the low, fearing people in face of
danger. (Many people understand this way.) Poison and ambrosia—a model for a thousand
years. (Why only a thousand years? For all time the grass bends down when the wind blows.) Do you
understand? This lacquer bucket!” (Tsk! I strike. Return the saying to me.)
Yuanwu said,
This monk had been a high ofjicial; giving up his connections he left home and went traveling. Xuefeng
said, “You’re still intoxicated.” Xuefeng’s usual way of helping people was like the golden-winged bird
diving into the ocean and directly grabbing dragons to swallow; therefore he said, “The whole earth,
when you pick it up in your jingers, is as big as a grain of rice”—isn’t this like the golden-winged bird
diving into the ocean directly grabbing dragons to swallow? Xuedou spoke thus—try to say where this
When Xuefeng was living in a hermitage, two monks came to pay respects. Seeing them coming,
Xuefeng pushed open the door, popped out, and said, “What is this?” A monk also said, “What is this?”
Xuefeng hung his head and went back into the hermitage. In the end he didn’t say anything, but that
was poisonous; here, if he had said anything in the end, he would have ‘run afoul of the point and hurt
his hand.’
At this time, Jingqing was his attendant; he discerned where that guest and host met. In Xuefeng’s
questioning Jingqing, one opened, one closed, one took in, one let go; Xuefeng couldn’t break him
down. Haven’t you seen the saying, “Though it is a dead snake, if you know how to handle it it comes
alive.” Jingqing said, “What would be the logic of that?” Why? Because Xuefeng had justijication to say
what he did, but the monk did not. Xuefeng said, “When I treat him this way you say I settle the case
according to the facts, but if he treats me this way you say ‘What’s the logic?’” They’re both the same
situation—why are there appropriate and inappropriate between them? Jingqing then recited a
mantra—“Ambrosia, the jinest jlavor, is prized by the world, but with this kind of person it becomes
poison.” The tradition of the thousand sages does not fall into any categories at all—it just requires
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independent liberation, not susceptible to being trapped anywhere at all. If you speak of getting it, all
the patchrobed monks in the world have their noses pierced by you at once.
Also, Zhaozhou said, “Pick up a blade of grass and use it as the sixteen foot golden body; take the
Also Xuedou said, “Observe the father and son harmonizing, words and spirits matching. Those who
know say that even pulverizing one’s bones and shattering one’s body this debt is hard to repay.
Those who do not know call it assisting the high and putting down the low, fearing people in face of
danger.” “Get out” “This lacquer bucket”—where is the putting down the low or fearing people?
Bringing up the “guide,” in the end he makes one bundle, enabling people to understand easily.
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76. Dasui’s Samantabhadra
A monk took leave of Dasui; Dasui asked, “Where are you going?” (He cannot but know
where he’s going.) The monk said, “To Mt. Emei to pay respects to Samantabhadra.”
(Going to Emei should be enough—why pay respects to Samantabhadra?) Dasui stood up his whisk and
said, “Manjusri and Samantabhadra are both here.” (Something’s come up.) The monk
described a circle and threw it behind him. (From the jirst he’s been a member of the household.)
Dasui called to an attendant, “Bring a packet of tea for this monk.” (He bogs the man
down completely.)
Yunmen said instead, “In India they decapitate and cut off arms; here you take
what’s coming to you and get out.” (Yu province is still alright; most miserable is Korea.)
Xuedou said, “The sword that kills, the sword that gives life; let those with eyes
Dasui called on over sixty teachers. In the community of Chan master An in Fuzhou he served for
twenty years.
When Dasui stood up his whisk, the monk described a circle. This monk was a Chan practitioner in the
Gui-Yang lineage. Drawing a circle, he threw it behind him—tell me, is this extraordinary or not?
Dasui called on an attendant to bring a packet of tea to give him—is this a reward, or a penalty? Is he
Yunmen said instead, “In India they cut off heads and arms; here you take what’s coming to you and
get out.” He is citing the practice of cutting losers in a debate among non-Buddhists; if you understand
Note
Mr. Emei is one of the sacred mountains of China. Samantabhadra and Manjusri are iconic bodhisattvas or enlightening beings,
representing practice and wisdom, respectively; both jigure prominently in the Flower Ornament Scripture.
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77. Yunmen and Korea
Yunmen asked a Korean monk, “Where are you from?” (Since you know, why do you ask?)
The monk said, “Korea.” (A truthful person is hard to jind.) Yunmen said, “How did you
cross the sea?” (Only he could.) The monk said, “The brigand is busted.” (This still amounts
to a little bit.) Yunmen said, “Why are you in my hands?” (A second ladle comes.) The monk
said, “It just so happens.” (This too amounts to a little bit.) Yunmen said, “Go ahead and
Xuedou said, “The old fellow Yunmen has a dragon’s head but a snake’s tail,
letting this monk go. ‘Why are you in my hands?’ (Another case of increasing in wisdom while
imprisoned.) ‘It just so happens’—whack him across the back.” (Striking, I say, Not for a
moment.)
Yuanwu said,
Tell me, why hit him? If you say he’s at fault, your eyebrows will fall out. This tests people. This monk
was an expert. “How did you cross the sea?” falls into the secondary.
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78. Beichan and Zifu
Beichan asked a monk, “Where have you just come from?” (Same as before.) The
monk said, “Huang province.” (He cannot but be truthful.) Beichan asked, “Where did
you spend the summer?” (He goes around another road.) The monk said, “Zifu [‘Assisting
assisted?” (He’s gone into the weeds.) The monk said, “A double case.” (Still it can’t be let go.)
Beichan said, “What about the fact that you’re in my hands?” (After all he’s just like a
disciple of Yunmen.) The monk said, “If I’m in your hands, then take me into custody.”
(He’s a fellow student of the Korean monk.) Beichan then hit him. (Expert teachers of the school naturally
exist.) This monk didn’t accept, and was subsequently driven out. (Only when the
Xuedou said, “Extraordinary! It seems he has ability beyond his teacher. (He
doesn’t need to settle the case according to the facts.) But do you know this monk? He can only be
eager to advance, and is unable to look around behind. (Even if he were able to look ahead
and behind, being hit he’s still driven out.) If he were in my hands, even if my staff broke I still
Beichan was a disciple of Yunmen. “How is prosperity assisted?” Generally a test needs to turn a jlip
in order to test successfully. “What about the fact that you are in my hands?” This is why we speak of
“capturing alive.”
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79. Muzhou teaches an assembly
Muzhou said to an assembly, “I see Baizhang as not calculating good and bad.
(Still there’s a bit.) When the community had gathered, he drove them out at once
with his staff. (The true imperative should be carried out.) Then he called to them, and they
turned their heads. (A dragon’s head but a snake’s tail.) Baizhang said, ‘What is it?’ (What room
is there for conversation? This is extremely remote from human feelings.) As for master Huangbo, when
the assembly had gathered he drove them out with his staff, (Here again the true
imperative must be carried out.) then he called to them, and they turned their heads. (A
double case.) Huangbo said, ‘When the moon is a crescent, and there is little rain
Xuedou said, “What ‘still amounts to a little bit’ are you talking about? It’s
simply ‘not yet.’ (This is something I’ve already said.) If it were me, when the community
assembled I’d drive them out and leave it at that. (What clinging is there? What is hard to
understand?) If there is an iron hammerhead with no hole who exerts the utmost
effort for the community, (You are not yet up to this.) well able to bear a burden, (My only fear
is not being able to take it up.) he can entrap all time and hold the universe still.” (Three
thousand blows in the morning, eight hundred blows at night.) Xuedou abruptly picked up his staff
and said, (Danger!) “I let the jirst move go.” (What are you doing with a dragon’s head but a snake’s
tail?)
Yuanwu said,
Muzhou succeeded to Huangbo. Yunyan was with Baizhang for twenty years as an attendant, then
later succeeded to Yaoshan. When he came to Yaoshan, Yaoshan asked him what sayings Baizhang
had. Yunyan cited the foregoing story. When he got to where Baizhang said, “What is it,” what room
was there for conversation? Yaoshan said, “There is this extraordinary matter.” Muzhou knew how to
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bring it out; he jirst started out by saying, “I see Baizhang as not knowing good from bad; when the
community had assembled, he drove them all out with his staff, then called to them, and when they
turned their heads, he said, ‘What is it?’” Then Muzhou cited Huangbo’s “still amounts to a little.”
What was Muzhou’s meaning? This little bit is the total potential, brought forth in a compressed form.
Xuedou skillfully bears the burden; suddenly picking up his staff, he said, “I let the jirst move go.” Now
tell me, did Xuedou help people in the earlier part of his commentary, or the latter part? Without
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80. Xuansha’s circle
Xuansha, seeing Gushan coming, made a circle. (This is right, alright, but extreme in creating a
model.) Gushan said, “Nobody can get out of this.” (Meeting an expert, it’s necessary to bring it out
clearly.) Xuansha said, “I sure knew you are making a living in a donkey’s womb, a
horse’s belly.” (This is still what no one in the world can search out.) Gushan said, “Then what
about you?” (He’s completely lacking in the breath of a great man.) Xuansha said, “No one can get
out of this.” (The spear has been snatched away by him.) Gushan said, “It is right for you to say
so; why is it not right for me to say so?” (He just takes the beating.) Xuansha said, “I get
doesn’t realize he’s lost the oar in his hands.” (What about Xuedou? Striking, I say nobody can get
out of this.)
Yuanwu said,
Xuansha drew a circle—one must examine thoroughly: it is simply extraordinary, but you might
misunderstand. “I knew you are making a living in a donkey womb, a horse belly”—if you can
penetrate beyond, only then will you recognize Xuansha’s repeated kindness and compassion. Even
pulverizing one’s bones and shattering one’s body this debt is hard to repay.
Xuansha’s saying “Not seeing a single thing is a big problem” is like “I get it, you don’t,” wholeheartedly
sincere. The case of a Hindu questioning Buddha, who explained the nondogmatic teaching, is exactly
like this. A Hindu asked the World Honored One, “What teaching did you expound yesterday?” He
said, “I expounded a dejinite teaching.” The Hindu also asked, “What teaching do you expound today?”
It simply requires detachment from sense data and conceptual imagination, not being concerned with right
or wrong, winning or losing, becoming free and clear; after that you can harmonize with this unerring.
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81. Nanquan sells his body
Nanquan said to an assembly, “I’m selling off my body—is there anyone who
will buy?” (Strange!) One monk came forth from the group and said, “I’ll buy.” (He’s
hooked one.) Nanquan said, “It’s not expensive, not cheap—how will you buy it?”
(Very confusing.) The monk had nothing to say. (Too bad.) Wolong said in his stead, “You
belong to me.” (Taken in.) Heshan said in his stead, “What principle is this?” (He
cannot reverse the stipulations.) Zhaozhou said, “Next year I’ll make you a shirt.” (This
Xuedou said, “Though experts compete to buy, they don’t understand they’ve
missed the opportunity. Tell me, will Nanquan agree? (Even if he agrees, he’s still at the foot
of the stairs.) I too would try to meet the price, causing Nanquan to have no way
forward and nowhere to retreat. (Don’t brag so much.) Not expensive, not cheap—
how to buy? (Look—what skill does Xuedou have?) You can’t jit in anywhere else.” (I thought it
Yuanwu said,
Assign this board-carrying hireling to the stable. Wolong said, “The master belongs to me.” Heshan
said there is no comparison in the world. Zhaozhou runs with broad steps, punching and kicking,
taking him in hand. It is hard to get ahold of him. When the wheel of potential turns, even experts get
lost. Therefore an ancient said that a transcendental presentation cannot be jigured out in terms of
senses and objects. Xuedou said, “You can’t jit in anywhere else.” As for “missed opportunity,”
Librarian Qing said “He still tears the others down himself.”
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82. Zhuyu’s stick
Zhuyu took a stick of bamboo and went up in the hall: (Two, three; why make a crowd?)
“Can anyone drive a stake into space?” (Why is this old fellow so steamed up?) Then a
certain elder Lingxu came forth and said, “Space is a stake.” (He’s already conceived an
interpretation following the words.) Zhuyu immediately hit him. (He should be hit.) Lingxu said,
“Don’t hit me in error.” (He’s still squawking.) Zhuyu then let the matter rest. (Too bad.)
Xuedou said, “If you want this story to circulate widely, you simply must hit him
and drive him out.” (What would that accomplish? Tell me, where is his meaning?)
Yuanwu said,
Xiangyan set down this saying: “Suppose someone has climbed a tree: his mouth is clamped
onto a branch of the tree. His hands are not holding onto a branch. Under the tree someone asks the
meaning of the coming from the West. If he doesn’t answer, he’s avoiding the other’s question. If he
does answer, then he loses his life. At such a time, what should he do?” At that time elder Hutou came
forth and said, “I don’t ask about climbing up in the tree; please talk about before climbing the tree.”
Guishan said, “Statements of existence and statements of nonexistence are like vines clinging to
a tree. What happens when the vines wither and the tree falls?”
The ancients tread on the topmost crucial point, boldly communicating a message for people.
Lingxu said, “Space is a stake”—though he does his utmost for the community, how can he help
disaster coming from the door of subjectivity? “Don’t hit me in error”—only when you don’t change in
face of danger can you startle the crowd. When “Iron Smith” Hu met Zhaozhou, he told him about his
meeting with Baoshou. Baoshou had asked him, “Aren’t you ‘Iron Smith’ Hu?” Hu said, “I don’t
presume.” Baoshou said, “Can you nail space?” Hu said, “Please pound it in.” Baoshou hit him. Hu
said, “Don’t hit me in error.” Zhaozhou said, “Why were you it by him?” Hu said, “I don’t know where
my fault was.” Zhaozhou said, “Still nothing can be done about this one seam.” Hu then had an insight.
This is precisely the type that should be hit. If you understand this meaning, thousands of thousands,
myriads of myriads of people cannot keep you trapped.
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83. Jiashan’s birth and death
together, Dingshan said, “If there is no Buddha in birth and death, then there is
no birth and death.” (He only gets one side.) Jiashan said, “If there is Buddha in birth
and death, then there is no confusion about birth and death.” (He too only gets one
side.) Disagreeing with each other, they both went to Damei. After meeting him,
they told him all about the foregoing event. (Where is this guy’s own diamond sword?)
Jiashan asked, “Which one was close, which one was off?” Damei said, “One
was close, one was off.” (An expert teacher of the school.) Jiashan said, “Which one was
close?” (He’s still not awake himself.) Damei said, “Go away for now; come back
tomorrow.” (Double, triple.) Jiashan came back the next day and asked the same
question. Damei said, “One who is close doesn’t ask; one who asks isn’t close.”
(He’s simply rained on his head.) Later, when he had become an abbot, Jiashan said, “At
that time, at Damei’s I was missing an eye.” (A pauper thinks of his old debts.)
Xuedou said, “At that time, when that old fellow Damei heard their account, if
he had driven them out at once with his staff, (Tell me, why hit them?) not only would
he have cut off both men’s complications, he would also have been a teacher of
the whole world.” (It’s already there before being said—don’t bother to mention it again.)
Yuanwu said,
Tell me, what if Damei hit them? Both men were discussing birth and death as of great concern,
investigating with the aim of arriving at the ultimate guide. Have you not seen Yongjjia’s saying, “It’s
not that I’m indulging in ‘other’ and ‘self,’ but cultivation of practice may fall into the pits of nihilism
and eternalism.”
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When Jiashan came back the next day and asked the same question, there was some obscurity.
Damei’s saying, “One who is close doesn’t ask, one who asks isn’t close,” it was like a confrontation
with a general—he put it back on Jiashan. “Even distinguishing dragons and snakes, how is that eye
correct? Even capturing tigers and rhinos, that is not the whole potential.”
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84. Baofu’s ram
A monk asked Baofu, “What did Xuefeng used to say that was like when a ram is
Xuefeng.” (Three thousand miles away he looks up and speaks out in admiration.)
Xuedou said, “Of jifteen hundred monks, Baofu amounts to a little bit.” (Why follow
error and pursue wrong? You simply haven’t seen him even in dreams.)
Yuanwu said,
People with clear eyes have no cliché s—they do not bind the sons and daughters of other people with
dogma. Only if you are like rams hung up by the horns can you manage to help people—without
sound or form, with no tracks or traces, impossible to lay hold of. “I cannot but be a disciple of
Xuefeng”—he had the ability of a hound biting a boar, clear and concise; that’s why Xuedou cites this
story.
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85. Baling: the meaning of the patriarchs
A monk asked Baling, “Are the meaning of the patriarchs and the meaning of
the doctrines the same or different?” (If the same, they’re all the same; if different, they’re all
different.) Baling said, “When chickens are cold they go up in trees; when ducks
A monk asked Muzhou, “Are the meaning of the patriarchs and the meaning of
the doctrines the same or different?” (Not the same, not different.) Muzhou said, “Green
mountains are themselves green mountains; white clouds are themselves white
help not distinguishing water and milk?) Therein is helping others and self-help, fooling
others and fooling oneself. (Helping self and helping others are accomplished; fooling others and fooling
oneself are not.) If you check clearly, you’ll jind understanding emptiness is
foremost.” (The testing’s been done; is there anyone who understands emptiness?)
Yuanwu said,
A lecturer asked Baima, citing the Flower Ornament teaching, “How is it when a single atom contains
the universe without bounds?” Baima said, “It’s like the two wings of a bird, like the two wheels of a
cart.” The monk said, “I thought the Chan school had something special; after all it’s not beyond the
doctrinal vehicles.” Later he heard Jiashan’s teaching was jlourishing and sent an apprentice to pose
the same question: Jiashan said, “Engraving sand involves no talk of carving jade; bundling thatch is
contrary to the wish of a wayfarer.” The apprentice went back and repeated this to the lecturer. The
lecturer then said in praise, “I thought that the Chan school and the meaning of the doctrines were no
different; it turns out that it has something special.” Only people who have eyes can see through this
case.
Baling and Muzhou were not of the same sect—why were their answers both obvious? Let those of
who knows how to ask a question, come forth.” (Someone who’s used to running a restaurant
isn’t afraid of people with big bellies.) At that time a certain monk came out and bowed. (He
too is an expert.) Zhaozhou said, “I just tossed out a tile to draw out a jade, but I drew
an unjired tile.” (If not for this old fellow, how could it have been possible to distinguish whether he was
real or false?)
Fayan cited this and asked Iron Beak Jiao, “What did the late teacher mean?”
(This old fellow appeared in the world, but where was his eye to help people?) Jiao said, “It’s like when a
nation is going to appoint a general and asks who can go. (He makes complications.)
Then if someone comes forth and says ‘I can go,’ (He’s a fellow student of this monk.) he’s
told ‘You can’t go.’” (Zhaozhou is reborn.) Fayan said, “I understand.” (If you say you really
Xuedou said, “Spiritually sharp people know what it comes down to as soon as
they hear it brought up. (Both fake clarity.) Even so, he let Iron Beak Jiao go. (If he didn’t
let him go, what would he say to him?) Great teachers of the school do not speak out for
nothing: one who comes forth must be an expert—why did he toss out a tile
and draw an unjired tile? (If it were Xuedou, what would be drawn by tossing out a tile?) Chan
worthies, do you want to know Zhaozhou? (Observe how Xuedou can’t explain.) No one
sees the sweating horses of the past—they only want to talk over and over
about the achievement crowning the age.” (What can be done about the handle being in another’s
hand?)
Yuanwu said,
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Are the stories of Deshan’s “not answering” and Zhaozhou’s “answering” the same or different? And
when Fayan questioned Iron Beak Jiao, did Fayan ask purposely, having understood, wanting to test
A monk asked Zhaozhou, “What is the meaning of the coming from the West?” Zhaozhou said, “The
cypress tree in the yard.” The monk said, “Don’t use objects to teach people.” Zhaozhou said, “I’m not
using an object to teach people.” The monk said, ‘What is the meaning of the coming from the West?”
Zhaozhou said, “The cypress tree in the yard.” There are those who misunderstand and negate the
The analogy here is a nation appointing a general: “Who can go?” “I can go.” “You can’t go.” They
canot be separated. If you are at all dilatory, that’s not right. Fayan said, “I understand.” He holds his
breath and swallows his voice. Why did Zhaozhou draw an unjired tile? Xuedou plays with danger. In
the end he is extremely kind—“No one sees the sweating horses of the past, they just want to talk over
and over about the achievement crowning the age.”
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87.Danyuan leaves his teacher
Danyuan took leave of the National Teacher and went back to look in on Mazu.
He drew a circle on the ground, set out his seat cloth, and prostrated himself.
(He’s already taken a beating.) Mazu said, “You want to be a Buddha?” (What mental activity is
this?) Danyuan said, “I can’t rub my eyes.” (Guest and host both lose.) Mazu said, “I’m not
as good as you.” (The previous arrow was still light; the latter arrow went deep.)
Xuedou said, “While a jierce tiger doesn’t eat its own child, nevertheless the
forthcoming words were not abundant. (None but Xuedou could distinguish that.) Do you
want to know Danyuan? He’s just one who hides his body yet revals his
shadow.” (Three thousand blows in the morning, eight hundred blows at night are not too much for him.)
Yuanwu said,
This fellow should have made prostrations and stopped—why also draw a circle? Some call it
construction, but happily there is no connection. “I am not as good as you”—these words are most
poisonous; better to eat a sword. “I can’t rub my eyes”—this is “the forthcoming words were not
abundant.”
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88. Gui and Yang in the jields
Guishan asked Yangshan, “Where are you coming from?” (The arrowhead is dangerous—it
cannot be stayed.) Yangshan said, “I’m coming from the jields.” (There’s still something to talk
about.) Guishan said, “How many people are there in the jields?” (How would he know if he
doesn’t ask?) Yangshan stuck his hoe in the ground, saluted, and stood there.
(Bumping into a wall, running into a fence, he should be slapped on the ear.) Guishan said, “On South
Mountain there are a lot of people cutting thatch.” (Turning left, turning right.) Yangshan
picked up the hoe and went off. (Even though he changes on seeing the opportunity, he’s already been
given a beating.)
Xuansha said, “If I had seen him at that time, I’d have kicked over the hoe.” (This
is already secondary.)
Jingqing said, “Unable to do anything about the boat, he breaks the bailing
A monk asked Mingzhao, “Was the ancient’s meaning in sticking the hoe in the
ground, or in saluting?” (A lot of people jigure this way.) Mingzhao called to him: (Snoozer.)
the monk responded. (Why are you talking in your sleep?) Mingzhao said, “Have you ever
seen Yangshan even in a dream?” (In three lifetimes, sixty eons, he still hasn’t even dreamed of seeing
him.)
Xuedou said, “The old veterans everywhere all say the story of sticking the hoe
in the ground is extraordinary; that’s much like following error and pursuing
bind himself without rope, going on to die a hundred percent.” (He still can’t explain. Is
there anyone who can leap out? No need to kick over the hoe and go.)
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Yuanwu said,
When Yangshan stuck his hoe in the ground and saluted, Guishan should have kicked him in the chest;
he kindly just said this “On South Mountain there are a lot of people cutting thatch.” Xuansha said, “If I
had seen him at the time, I’d have kicked over the hoe.” Jingqing said, “Unable to do anything about
the boat, he breaks the bailing bucket.” In the Record of Four Masters of Deshan, Qing Balu asked
Luoshan, “What is the meaning of Yangshan’s sticking the hoe in the ground and saluting?” Luoshan
said, “Have you ever seen Yangshan even in a dream?” The incident, combined, takes on opponents
from eight sides. Mingzhao said, “Have you ever seen Yangshan even in a dream?” This is considered
turning upward; in a debate, each one stands in a pivotal position. Neither running two ways nor
cutting off both, they expressed a way out, and illustrated the ancient’s meaning, leaping with life, like
a tiger with horns. Xuedou has brought it up all at once—“Once questioned by Guishan, Yangshan only
manages to tie himself up without rope”—is there anone who can rescue Yangshan? (striking)
Missed.
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89. Xuefeng’s overturned boat
Xuefeng asked a monk, “Where have you just come from?” The monk said,
“Fuchuan [‘Overturned Boat’].” (Too bad.) Xuefeng said, “Not yet having crossed
the ocean of birth and death, why overturn the boat?” (Why is this old fellow maintaining
Xuedou said in his place, “Long have I heard of Xuefeng—when this old fellow
hesitates, I’ll brush out my sleeves and go.” (He should get a beating.)
That monk had nothing to say at that time. He went back and told Fuchuan
about this. Fuchuan said, “Why didn’t you say ‘He has no birth and death’?” (He
makes complications.) The monk went back to Xuefeng and repeated this saying. (A
fellow who transmits words.) Xuefeng said, “These are not your words.” (He’s seen through him—
an embarrassing situation.) The monk said, “It was Fuchuan who said this.” (As it turns out.)
Xuefeng said, “I have twenty blows to send to Fuchuan; twenty blows I’ll take
myself. It has nothing to do with you.” (The king of the underworld doesn’t swallow iron balls, the
ghosts don’t fear to let jlow from their own hearts. Undeniably extraordinary.)
Xuedou said, “Able to distinguish, able to differentiate, able to kill, able to revive
—if you can discern, you can travel freely throughout the world.” (There is one or a
Yuanwu said,
Yaoshan sent the superintendant of donations to workman Gan to solicit funds. Workman Gan asked,
“Where are you coming from?” The monk said, “From Yaoshan [‘Medicine Mountain’].” Gan said,
“What did you come for?” The monk said, “To preach.” Gan said, “And did you bring medicine?” The
monk said, “What illness do you have?” Gan then donated two bars of silver and said, “If there is
anyone, send it back; if there is no one, then don’t.” Yaoshan thought it strange that the monk returned
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so hastily. The monk said, “Asking about Buddhism was worth two bars of silver.” Yaoshan had him
repeat what Gan had said. When he did, Yaoshan told him to go right back to the workman’s house.
When the workman saw the monk return, he said, “You’ve come again,” then gave him more silver.
When Guanxi was traveling around he came to Moshan. Before meeting her, he said, “If she hits the
mark, I’ll stay; if not, I’ll overturn her Chan seat.” Then he went iinto the hall. Moshan sent an
attendant to ask him, “Did you come to roam the mountain, or did you come for Buddha’s teaching?”
Guanxi said, “I came for Buddha’s teaching.” Moshan then got up in the chair, and Guanxi went up to
inquire. Moshan asked, “Where did you leave from today?” Guanxi said, “From the mouth of the
road.” Moshan said, “Why didn’t you cover it?” Guanxi had no reply. Now he prostrated himself
respectfully. He asked, “What is Moshan [Mt. Mo]?” She said, “It doesn’t show the summit.” Guanxi
asked, “What about the one in charge of Mt. Mo?” She said, “Not male or female.” Guanxi then shouted
and said, “Why don’t you change?” She said, “I’m not a spirit and not a ghost—change what?” At this
Guanxi submitted.
People of old maintained deafness and acted mute to test people. Xuedou said, “Long have I heard of
Xuefeng…” and so on. There is the meaning of twin barriers: one is to grab Xuefeng’s hammer and
tongs, and then there is setting forth Fuchuan’s road of life. How did Xuefeng know these were
Fuchuan’s words? “I have twenty blows for Fuchuan, and twenty blows I’ll take myself”—Chan
masters helping people did not spare their eyebrows, able to distinguish, able to differentiate, able to
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90. Baofu’s hands on the plow
Baofu asked Changqing, “Panshan said, ‘When light and objects are both gone,
then what is this?’ (In front of your face, behind your back.) Dongshan said, ‘When light and
objects are not gone, then what is this?’ (In front of your face, behind your back.) Based on
these two old veterans, they haven’t yet attained absolute detachment. (Setting the
two old veterans aside for the moment, how do you attain absolute detachment?) How would you express
absolute detachment?” (Ultimately who does it depend on?) Changqing remained silent.
(Heavens, heavens!) Baofu said, “I knew you were making a living inside a ghost cave.”
(If any patchrobed monks in the world know this bit, then please walk alone in the red sky.) Changqing said,
“What about you?” (If the reason is superior, take to it.) Baofu said, “With both hands on the
plow, the water is over the knees.” (At that time he should have been given a response.)
Xuedou said, “Both gone and not gone are entirely up to oneself. Why did
Baofu say they hadn’t achieved absolute detachment? Clearly, how many could
there be? (Where is the staff?) People, what would you say to avoid Changqing’s being
in a ghost cave? (Why avoid it?) Willow jlowers go along with the wind, from the
west, from the east.” (He washes a clod of earth in mud, adds a point on top of a point.)
Yuanwu said,
Panshan said, “When light and objects are both gone, then what is this?” Shakyamuni Buddha
always radiated light to a distance of ten feet; how much do you have?
Baofu said, “I knew you were making a living in a ghost cave”—this bit is unavoidably hard to
understand. “With both hands on the plow, the water is over the knees”—at that time Changqing
should have told him this too is making a living in a ghost cave. If you can jind it out, you’ll see Baofu
in person.
Xuedou cited this and said, “Clearly, how many could there be?” There is a good point here.
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In the end he adds theory: “Willow jlowers go along with the wind, from the west, from the east.” You
try to say—is this cited for your sake? Try to say—is this explaining Changqing? Try to say—is this
explaining Baofu? Try to say—is this explaining Panshan? Try to say—is this explaining Dongshan? If
you know what it comes down to, letting go is up to you, and holding still is also up to you.
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91. Damei’s jlying squirrel
Damei, hearing the cry of a jlying squirrel, said to a group, “Just this thing, not
anything else. (Take what’s yours and get out.) You keep it well—I’m going.” (It’s alright to
Xuedou said, “This fellow was crude in life and arrogant in death. (There’s a bit.)
‘Just this thing, not anything else’—what thing is this? (Break through the lacquer bucket
and I’ll meet with you.) Was there any bequest or not? (Done.) There is a type of person
who cannot cut off Damei’s footsteps, and just says he was in too much of a
hurry to get on his way.” (He’s actually ten thousand miles away.)
Yuanwu said,
Damei jirst called on Mazu. He asked, “What is Buddha?” Mazu said, “Mind itself is Buddha.” Damei
was thereupon greatly enlightened. During the Zhengyuan era of the Tang dynasty (785-805) he lived
in an old hermitage on Mt. Tiantai. At that time a monk from the congregation of Yanguan who went
into the mountains to jind a staff lost his way and came to the hermitage. He asked Damei, “How long
have you been on this mountain?” The master said, “I only see the mountains greening and yellowing.”
Suddenly one day the master went up in the hall and said, “The future is not to be looked to, the past is
not to be pursued.” While he was advising them, he heard the cry of a jlying squirrel; the master said,
“This very thing, not anything else.” Having said this, he passed away. Chan master Zhijiao, Yanshou,
said in a eulogy, “When the master jirst attained the Way, ‘mind itself is Buddha,’ In his jinal
instruction to his followers, ‘the thing is nothing else.’ Searching out the source of all things,
penetrating the bones of the thousand sages, true guidance doesn’t change—where is there
appearance and disappearance?” The jlying squirrel is the ‘bird’ of life and death.
Where is the crudity? What thing is this? Xuedou has brought it out for you.
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92. Zhaozhou’s insight
Zhaozhou asked Daci, “What is the substance of insight?” (What are you saying?) Daci
said, “What is the substance of insight?” (He’s stumbled past without even knowing it.)
Zhaozhou laughed out loud. (The patchrobed monks the world over cannot leap out.) The next
day, as Zhaozhou was sweeping, Daci asked back, “What is the substance of
insight?” (He’s penetrated.) Zhaozhou put down the broom and laughed out loud. (The
Xuedou said, “He laughed before, and he also laughed later—in the laughter
there is a sword. (It can kill people, and can give people life.) Does Daci know? (Never mind Daci—do
you people know?) Even if he knows, he still can’t avoid losing his life.” (Where is your natural
life?)
Yuanwu said,
Master Daci succeeded to Mazu. One day Zhaozhou asked, “What is the substance of insight?” Daci
said, “What is the substance of insight?” Zhaozhou laughed. Daci wasn’t being good-hearted. The next
day Daci, wanting to pull out the root, asked Zhaozhou, “What is the substance of insight?” Zhaozhou
put down his broom and laughed, using the method of capturing the jlag and taking away the drum,
applying it smoothly.
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93. Deshan holding his bowl
One day when the meal was late, Deshan showed up in front of the teaching
hall with a bowl in hand. Xuefeng, seeing him, said, “Old fellow, the bell has not
yet rung, the drum has not yet sounded—where are you going with the bowl?”
(He only knows things are passing in front of his eyes; he’s not aware of old age coming over him.) Deshan then
went back. (Tell me, what’s going on in his mind?) Xuefeng told Yantou about this. (Only this
fellow could.) Yantou said, “Even the likes of Deshan does not understand the last
word.” (One is too merciful, one is too deep in the weeds.) When Deshan heard of this, he had an
attendant call Yantou to the teacher’s quarters and asked him, “You don’t agree
with me?” (Again only these two old bandits are capable.) Yantou privately expressed what he
meant. (Tell me, what did he say at that time?) The next day when Deshan went up in the
hall, it was not the same as usual. (The third son of the Wang family allows negotiation with the eighth
son of the Li family.) Yantou went to the front of the communal hall, clapped and
laughed; he said, “Happily the old fellow understands the last word; henceforth
no one in the world can handle him. (He too is a man of the brigade accompanying.) Even so, he
only has three years.” (The prediction on Spirit Mountain did not go this far.)
Mingzhao said in Deshan’s stead, “Tsk, tsk! Going nowhere, going nowhere.” (He
only sees the awl is sharp; he doesn’t see the chisel head is square.)
Xuedou said, “I’ve heard tell of this one-eyed dragon; in fact he only has one
eye. (Where is his fault?) What he doesn’t know is that Deshan is a toothless tiger—if
not for Yantou seeing through him, how could tomorrow be different from
yesterday? (Xuedou’s division is closer.) Do you want to know the last word? (Xuedou
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mislabels.) ‘I only admit the old foreigner knows; I don’t admit the old foreigner
Deshan’s not saying anything is most poisonous. When Yantou came to Deshan a second time, he
asked, “If it happened that someone for whom mind and objects are as one comes, what would you say
to him to avoid being censured everywhere?” Deshan said, “That still compares to three steps of a
former day. Come as a master instead.” Yantou thereupon shouted. Deshan was silent. Yantou said,
“I’ve blocked this old fellow’s throat,” and abruptly left.
When Sansheng came to Deshan, as soon as he spread out his seat cloth Deshan said, “Don’t spread out
a steaming cloth—there’s no rancid rice here.” Sansheng said, “Even if there were, there’d be no place
to put it.” Deshan hit Sansheng with his staff; Sansheng grabbed and held it, then pushed Deshan back
onto his Chan seat. Deshan laughed out loud; Sansheng wailed, “Heavens!” and left.
In the present case, if you were Xuefeng at that time, what would you say to avoid Yantou’s saying
what he did? And tell me, did Deshan understand or not? “Yantou privately expressed what he
Mingzhao said what he did to avoid Yantou’s statement, but he was criticized by Xuedou—Xuedou said
Mingzhao had one eye. That is clear—why? It will not do to raise a heap of bones on level ground. In
what respect did he have only one eye? Where did Yantou see through? Some just make a living at the
“Do you want to understand the last word? I only admit the old foreigner knows; I don’t admit the old
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94. Xuefeng’s ancient mirror
One day Xuefeng saw some monkeys and said, “Each of these monkeys carries
an ancient mirror.” (What is this old fellow doing raising a heap of bones on level ground?) Sansheng
thereupon asked, “It has been nameless over the ages; why describe it as an
ancient mirror?” (He’s already fallen into the other’s trap.) Xuefeng said, “A jlaw has been
produced.” (These are two guys in the bush.) Sansheng said, “The teacher of jifteen
hundred people, and you don’t even know a saying.” (It still amounts to a little bit.)
Xuedou said, “He deserves a beating. (Where is his fault?) It would still be alright to
let this beating go (Actually he knows advance and retreat.) to avoid adding error to error.”
Yuanwu said,
“When the ancient mirror is ten feet wide, the world is ten feet wide; when the ancient mirror is one
foot wide, the world is one foot wide.” Everyone has an ancient mirror. Sansheng said, “It has been
nameless over the ages; why describe it as an ancient mirror?” Profound talk going into the
noumenon. Xuefeng said, “A jlaw has been produced.” Where is Xuefeng’s help for people? Observe
that Sansheng, an expert, saying, “The teacher of jifteen hundred people doesn’t even know a saying.”
He has the eye on the forehead, and uses his own strategy. Great people must get to be this way. If you
don’t enter a tiger’s lair, you can’t come to grips with a tiger cub.
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Xuedou brings this out, wanting everyone to know, saying “He deserves a beating.” He also says
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95. Dongshan and the robe and bowl
A monk asked Dongshan, “’Diligently wipe (the mirror) time and again; don’t
let it attract any dust’—why didn’t this win the robe and bowl?” (He retards the
ancestral teacher.) Dongshan said, “Even if he said, ‘Originally there is not a single
thing’ he still shouldn’t get the robe and bowl. (He can save himself.) Tell me, who
should get them?” (He never acted this way.) The monk gave ninety-six answers, but
none of them were jitting. (His strength exhausted, his spirit was worn out.) Finally he said,
“Even if they were brought forth, he wouldn’t want them.” (Tell me, what eye does he
Xuedou said, “Since he won’t accept, the one who brings forth this eye must be
blind. (Clearly this is blindness.) Do you see the ancestral teachers’ robe and bowl? (What
do you want the ancestral teachers’ robe and bowl for?) If you enter the gate at this, then they’ll be
passed on with both hands. (What do you want to enter the gate for?) Not only would one
Yuanwu said,
The jifth patriarch at that time too was adding error to error, provisionally imparting his bequest.
When (Huineng) said, “Originally there is not a single thing,” he should have whacked him across the
Xuedou says at the outset, “Since he won’t accept, the one who brings forth this eye must be blind.”
“Even if they were brought forth, he wouldn’t want them.” Every answer the monk gave had been
wrong. Good taking is not comparable to bad taking. Nowadays the more people utter extraordinary
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When Xuedou says the one who brings forth the eye must be blind, I say ‘truly blind’—what does
this mean? If you can attain liberation here, you’ll be next to get that robe and bowl.
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Notes
This case refers to the famous story of the succession to the jifth patriarch of Chan, represented by the handing on of the robe and
bowl of the patriarchs. He told his disciples to compose verses illustrating their understanding. The only one who dared was the
foremost disciple, who wrote, “The body is the tree of enlightenment, the mind like a clear mirror stand. Polish it diligently time
and again, not letting it gather dust.” A workman who heard this recited dictated a rejoinder, saying, “Enlightenment originally
has no tree, and a clear mirror is not a stand. Originally there is not a single thing—where can dust be attracted?” The workman
was recognized by the jifth patriarch, and given the robe and bowl. He was told to leave to avoid being targeted by jealous
monks. Overtaken on Dayu Ridge, mentioned here, he invited a pursuer to go ahead and take the robe and bowl. The monk tried
to pick them up, but found he could not left them. Then he repented, saying he came for the teaching, not the symbolic items.
Then the new sixth patriarch said to him, “Don’t think good, don’t think bad—what was your original face before your parents
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96. Touzi’s triplex star
A monk asked Touzi, “It’s like the half moon, like the triplex star. (He too is an ofjicial in
charge of salt and iron.) The universe cannot contain it—where do you understand?”
(Your own shit doesn’t seem to stink.) Touzi said, “What are you saying?” (Too bad.) The monk
said, “I think you only have ripples on still water, and no waves jlooding the
sky.” (What is he calling upon him to say?) Touzi said, “Idle words.” (He almost should be let go.)
Xuedou said, “The acient Buddha Touzi cannot be said not to know. (Clearly.) If
you check, he’s as far away as sky is from earth. (That’s because he doesn’t use his own fodder.)
As soon as the question is posed, strike while he’s still speaking.” (This is still
secondary.)
Yuanwu said,
Setting out three dots horizontally corresponds to stars in the sky; laying down a hook represents
the bright moon on the ocean. A monk asked Longya, “What is the original mind?” Longya said,
“Wayfarer, in twenty years I still don’t have it.” A monk asked Dajiao, “Longya said, ‘Twenty years and I
still don’t have it’—what does this mean?” Dajiao said, “Stop raising a three-foot sword; stop drawing
a bow.”
Emperor Renzong asked Dajiao, “There is a juncture that has nothing to do with bamboo; the triplex
star circles the palace of the moon. One person is under the sun, not the same as the masses.”
Shaogong said, “How great! How great!” When Touzi said, “Idle words,” this statement is better than a
beating. Xuedou said Touzi was an ancient Buddha who must have known there is a true imperative to
administer a beating—why then did he say he was as far off as sky is from earth? The key point of the
eye of a Chan teacher is to distinguish black and white; the task must be like this.
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Note
Three dots represent three truths: absolute, relative, and the middle way.
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97. Luopu submits
Luopu was an attendant of Linji for a long time. He went to Jiashan and asked,
“I’ve come from far away seeking your way; please receive me.” (He’s aready entered
his smoke and jlames.) Jiashan said, “There is no ‘you’ before my eyes, and no ‘I’ here.”
(He picks up a hook and sets out a feeler.) Luopu thereupon shouted. (Still amounts to a little bit.)
Jiashan said, “Stop, stop! Don’t be careless and hasty. Clouds and moon are the
same, valleys and mountains are different. (Seen at a glance.) It’s not that you can’t
cut off the tongues of everyone on earth, but how can you enable a tongueless
person to speak?” (Where did you get this loneliness?) Luopu had no reply. (Too bad—he had a
dragon’s head but a snake’s tail.) Jiashan then hit him. (Hitting doesn’t resolve the matter.)
Xuedou said, “This fellow is pitiful, lamentable; he bogs Linji down. (Yet there’s a
bit.) Since ‘clouds and moon are the same’ for him, for me too ‘valleys and
mountains are different,’ (What about drawing the bow after the thief has gone?) How can you say
a tongueless person cannot speak? Shake your seat cloth right away. (Xuedou draws
a sword as a bystander.) If Jiashan knew what he was doing, he’d have put him under a
bright window.” (If so, what if he’d cut off his tongue?)
Yuanwu said,
Luopu was a man of Luan City in Zhao province. He jirst called on Linji. Linji asked, “Where have you
just come from?” He said, “Luan City.” Linji said, “There’s something I’d like to ask you; may I?” He
said, “I don’t understand.” Linji said, “It’s hard to jind anyone in the whole country who doesn’t
understand.” Xinghua, who was serving as an attendant, said, “Your testing monks this way is like
shooting a dead sparrow on the ground—what’s the use?” Linji said, “What about you?” Xinghua said,
Later Luopu served as an attendant. Linji tested a lecturer: “There is someone who understands the
canonical teachings and someone who doesn’t—tell me, are they the same or different?” The lecturer
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said, “If understanding is achieved, they’re the same; if not, they’re different.” Luopu said, “Where is
this to speak of sameness or difference?” Linji let it rest. After the lecturer left, Linji turned and asked
Luopu how he would have answered the question. Luopu thereupon shouted; Linji hit him.
Mingchu succeeded to Shilou; he lived in Jingkou. He cited the case, “What can be done about a
tongueless person being able to speak?” Xinghua heard this and said, “Just know how to be a Buddha;
what ordinary people would you worry about?” Some say Linji showed up Luopu this way for his
sake. What they don’t realize is that a secret formula of spiritual method is not passed on from father
to son. It’s just that Luopu’s attainment was crude. Xuedou cannot restrain himself from redeeming
Linji.
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98. Xiangyan’s saindhava
A monk asked Xiangyan, “What is the king asking for saindhava?” (I’ve never required
others to prepare tea.) Xiangyan said, “Come over here.” (He still doesn’t know how to answer.)
Xuedou said, “He bogs people down entirely.” (Yet there’s a bit.)
The monk asked asked Zhaozhou, “How is it when the king asks for
saindhava?” (Yes!) Zhaozhou bowed and saluted. (This too is a double case.)
Xuedou said, “Asked for salt, he presents a horse.” (The judgment has been decided from
Yuanwu said,
This saying is in the bit of a turning point in a collision. “What is the king asking for saindhava?” Tell
me, is this in the position of the guest or the position of the host? If you can distinguish, only then do
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Note
Saindhava is a Sanskrit word with several meanings, including ‘salt’ and ‘horse.’ The story of the king asking for saindhava
comes from the Mahaparinirvana sutra, where the king asks for saindhava on different occasions, and a wise minister
discerns what the king means in each case according to the particular circumstances. This is used to illustrate the
importance of context in construing meaning, and is the reason why it is said that there is no jixed teaching. In Huayan
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99. Fengxue’s detachment and subtlety
said, “I always remember springtime in the South; where the partridges cry, a
Once a monk asked Xuedou. Xuedou answered him, “Ripping open the gut,
gouging out the heart—how about that?” (Hit.) He also said, “Using the wind to
fan the jire, this is a special school. (Don’t brag so much.) Hurting the turtle while
letting the tortoise off, there must be a host.” (This must be referred back to the ancients.)
Yuanwu said,
The Jewel Treasury Treeatise says, “Speech and silence involve detachment and subtlety.” ‘When you
meet a master of the Way on the road, don’t respond with speech or silence.’ Though the meaning is
“Speech and silence involve detachment and subtlety”—Fengxue said, “I always remember springtime
in the South; where the partridges cry, the hundred jlowers are bright.” Tell me, does this answer the
other, or not? If you say it answers that saying, what relevance is there? If you say he answered him at
random, then how could one have responded to the occasion? Just look into the facts, don’t seek in the
words.
Xuedou said, “Ripping open the gut, gouging out the heart—how about that? This is the same as the
story about kicking over the tea stove. He also cited “using the wind to fan the jire, this is a special
school.” Fenxue replied to the saying, and Xuedou followed up with a saying in response, “hurting the
turtle while letting the tortoise off, there must be a host.” In the Linji lineage there are four
expressions of host and guest. When a total host arrives there is letting go; in his jinal response to that
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100. An ancient worthy’s sand and water
Of old it was said, “Sand can’t be put in his eyes, water can’t be put in his ears:
(He bats a clean ball.) if it should happen that there is someone who can trust
completely, can hold still, and not be fooled by others, (Even so, he is not a genuine wearer of
the patch robe. Letting the jirst move go, I’m just afraid he is not like this), and the verbal teachings of
Buddhas and patriarchs are what sounds of a hot pot, (Yet there is an extraordinary point.)
then let him hang up his bowl and bag and break his staff. (Yet you have to be able to do
it.) Certainly this is a guarantee of a genuine wayfarer with no issues.” (Sure enough,
but there is still this.) It’s also said, “The polar mountain can be put in his eyes, the
ocean can be put in his ears; (There is an expert.) he’ll deal with everyone. (What is hard
about harmonizing with people?) The verbal teachings of Buddhas and patriarchs are like
a dragon jinding water, like a tiger in the mountains. (They deceive you by the thousands.)
Then he should pick up his bowl and bag and carry his staff. (He keeps you running.)
This too is a wayfarer with no issues.” (He’s already been given a beating right where he is.) It’s
also said, “This way won’t do, not this way won’t do either. (Xuedou is jinally following the
road inside.) After that there is no connection.” (Knowing oneself amounts to a half.) Of these
(Chasing them all at once into the land of no origination, you still needn’t strike.)
Yuanwu said,
Talking about Chan, talking about the Way—what hot pot noise is this? If you talk like this, even those who
belong to the Chan of no concern will have an outburst. After all, which of these is unjit to be a teacher?
Pile them all up into one, and then you will see Xuedou’s citation of the ancients. If you follow these three
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dunces, you’ll be cheated out of your whole life. Then what? Let each of you seek a living road; only then
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