01_Huatou_Dahui Zonggao

Knocking Down Mount Sumeru

The Huatou Practice in Chinese Buddhism

Speaker: Ven. Guo Guang

Teacher at Dharma Drum Sangha University, and Assistant Professor at Dharma Drum Institute
of Liberal Art
Specialities: Chan meditation practice, literature in Chan Buddhism, history of Chan Buddhism
Dates: August 7, 11, 14, 18
Time: 7-9 pm (PT)
Lecture is delivered in Chinese, and simultaneous English translation will be provided on Zoom
Meeting ID: 82872772237 PW: 2020

p. 2 The Huatou Practice in Chinese Buddhism

p. 3 缘起 Origin: 高峰原妙禪師…. 泊然而寂

In 1295 (at age of 58), Chan Master Gaofeng Yuanmiao, before his death, said the following,
“[Thus I] Come, not entering the Death Gate*; [Thus I] go, not exiting the Death Gate. The iron
snake penetrates the ocean, knocking down Mount Sumeru.” Then he rested in peace and
tranquility.
* Death Gate. In 1281, at the age of 44, Gaofeng went to Mount Tianmu in Zhejiang province, he settled
down in a cave in the Thousand-yard Cliff. The cave was named by him the Death Gate and he wrote the
name outside the cave. He stayed in the cave for 15 years till he died in 1295. During his stay in the cave,
he has never left the cave, even when his teacher Xueyan Zhuqing (雪巖祖欽) came to a nearby city and
told him to come down to meet, he did not leave the cave.

p. 4 虛雲老和尚開示 Dharma talk by Master Xuyun (Empty Cloud)

• Since the time when the Buddha held up a flower [and Mahakashyapa realized
awakening] till Bodhidharma came to the East and thereafter, entries into this Dharma
door [Tran. full awakening] have continuously evolved. Prior to the Tang and Song
dynasties, Chan adepts become enlightened mostly upon hearing a word or phrase. The
transmission of Dharma from master to his disciple was merely through a mind-to-mind
seal (meeting mind-to-mind); there was no actual Dharma or anything substantial to
transmit. Further, questions and answers about one’s were just extemporaneous
interactions in daily life, unraveling one’s entanglements, and prescribing the right
medicine for the illness.

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• After the Song dynasty, somehow, people seemed to have inferior karmic capacities as
their ancestors. They could say well but could not follow what they say. For example,
practitioners know to “put down everything” and “engage in neither good nor evil,” but
they just could not put down. If they weren’t thinking about good, they were thinking
about evil. Under these circumstances, the lineage masters had no choice but to cure ills
with poison, and to teach practitioners to investigate gong’an [and huatou].

p. 5 公案與話頭 Gong’an & Huatou: 公案禪 Chan practice of Gong’an

In Fascicle I of “General Records of Master Tianmu Zhongfeng”, it says: “Gong’an” means

“public case, or case records of the local government”…The encounter of realizing the Buddha-
mind or experiencing the mind-to-mind seal can also be called “gong’an.” As it is not based on
some personal views or imaginations, but rather it meets the origin of spirituality, corresponding
to the wondrous essences, breaking the cycle of birth and death, transcending senses and reasons,
in accordance with the highest teachings of all the bodhisattvas in ten directions and in three
reals [trans. Realms of desire, form and formlessness]. It can not be understood by reasoning,
through languages or words, nor can it be reckoned through one’s consciousness. It’s just like
striking on a poisonous drum, anyone hearing it meets his doom right away*, or spreading of big
fire, anyone approaching get burnt instantly. Therefore it is named “a special transmission
outside the teachings,” or “directly point to the human mind.”
* meaning the three poisons in one’s mind will be destroyed or burned up.

p. 6 公案與話頭 Gong’an & Huatou: 看話禪 Phrase-observing Meditation (Chn. Kanhua

Chan)
“Kanhua Chan”, meaning phrase-observing meditation, which is another name for “Gong’an
Chan”. The so-called “Kanhua — Observing the phrase”, is to examine the practice of
practitioners and the state of their realization by the use of various gong’an (public cases). In
each gong’an, the dialogue between adepts reveals different levels of attainment. It is useless to
comprehend the case literally, or to explain what it is. One needs to see through the essences of
the case, which is the purpose of the phrase-observing method.

p. 7. 公案禪類型 Types of Gong’an Chan

1. 故事型 A story: the huatou “A dog doesn’t have Buddha nature.”

A monk asked Master Zhaozhou, “Does a dog have the Buddha nature?” Zhaozhou answered,
“Wu (no)”

2. 標語型 A slogan: frequently asked questions.

“What is the intention of Patriarch Bodhidharma coming from the West?”
“Not mind, not Buddha, not [sentient] being—what is it?”

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3.情境型 A certain situation

Huatou on a bamboo clapper: “If calling it a bamboo clapper, you have come into contact with it; if not
calling it a bamboo clapper, then you are turning your back against it (denying it). How do you call it?”

p. 8 話頭禪 The huatou Chan

兩大發展系統 Two major developments of Huatou practice:

• Gong’an Chan → huatou Chan, utilizing a keyword such as “wu” (meaning no.)
“Wu” gong’an → “Wu” huatou (What is “wu”?)
• Investigating by one’s practice of reciting the Buddha’s name or chanting mantras:
“Who” huatou
For Buddha’s name recitation → Who is it reciting Buddha’s name?

p. 9 Dharma Affinity and Buddhism Lineage Chart (omitted)

p. 10 話頭禪法禪師 Major Chan masters of the Huatou Chan practice

Song dynasty (960-1279): Master Dahui Zonggao (1089-1163)

Yuan dynasty (1271-1368): Master Gaofeng Yuanmiao (1238-1295)
Ming dynasty (1368-1644): Master Hanshan Deqing (1546-1623)
Qing dynasty (1644-1912): Master Xuyun (Empty Cloud, 1840-1959)
Republican Era (1911—): Master Sheng Yen (1930-2009)

p. 11 分享角度 Perspective of my sharing

從生命轉化的角度切入 From the perspective of the master’s transformation in life

• Life story of the master: (1) an important childhood memory (2) peak experience
(3) nadir experience (4) a verse composed before death (usually the last teaching and
reflection of his life)
• Chan teaching of the master
(1) to eradicate the “self-attachment” → wisdom → to uplift the character of humanity
(2) to generate great function → compassion → to build a pure land on earth

p. 12 Huatou Chan I Dahui Zonggao (1089-1163)

p. 13 His lineage
Yangqi Fanghui → Baiyun Shouduan → Wuzu Fayan → Yuanwu Keqin → Dahui Zonggao

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p. 14 大慧禪師生命故事 Life stories of Chan Master Dahui

Two childhood memories Three experiences of awakening: peak experiences
Two exiles: nadir experience A verse left behind before death

p. 15 出生 Birth

Chan Master Dahui (1089-1163) is a great Chan master in the Song dynasty. He was born in
Ningguo county of Xuanzhou (Anhui province today) to the Xi family. He also used the names
Miaoxi or Tanhui, which were both given by the layman Zhang Shangying. The name Fori was
given by the emperor Qinzong and the name Dahui was given in his late years by Emperor
Xiaozong.

p. 16 童年重大記憶 Important childhood memories (10 歲 & 13 歲)

A. At 10 (1098), the Master said, “My family fortune gradually declined after I was born. The
house caught a fire all of a sudden when I was ten and the household property was all burned
down. My parents considered me as a bad omen and all the relatives named me “善财 Shan Cai:
Child of Wealth”. I had no idea why they called me with that name, even though it was a
ridicule. Years later, while reading Chapter 39 “Entering the Dharma Realm” in the Avatamsaka
Sutra/Flower Ornament Sutra, I could not help laughing at the name Sudhana, the protagonist in
this chapter.

B. At 13 (1101). This year [the Master] entered the local school. While playing with classmates,
Dahui carelessly threw the inkstone and hit the teacher’s hat. After compensating 300 dollars for
his loss, my dad harshly scolded me. Dahui said, “You had better let him investigate the
supramundane matters rather than the worldly knowledge.” In response, my dad said, “I’ve
thought of sending this kid to temples for a long time.” I was so glad of this idea but my mom
didn’t agree.

p. 17 出家 Home leaving

• At 16 (1104), the master visited Master Huiqi at Huiyun Monastery in Mount Dongshan.
Huiqi took him as a disciple and gave him the name Zonggao.

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• At 17 (1105), the master received full ordination at the Jingde Monastery. He often
bought and read records of discourses by various Chan masters, especially those of
Master Yunmen Wenyan (864～949) and Muzhou Mingdao (780～877)
• At 19 (1107), the master went on pilgrimage, visiting teachers. He first practiced with
Ven. Ruizhu Shaocheng, and went on to Ezhou state in autumn, where he practiced with
3 Chan masters: Master Dongshan Daowei, Head monk Ven. Yuan and Head monk Ven.
Jian.

p. 18

• At 24 (1112), in Hongzhou, the master practiced with Chan Master Zhantang Wenzhun.

• At 27 (1115), Zhantang Wenzhun (1061-1115)was seriously ill. He told Dahui to go and

practice with Chan Master Yuanwu Keqin. After Zhantang passed away, Dahui
repeated from his memory all the essentials of the Dharma talks by Zhantang, which
was further compiled into discourse records by Huihong Juefan.
• At 28 (1116), Dahui went to Jingnan to visit Mr. Zhang Shangying, the prime minister. He
made a request for an epitaph for Master Zhantang. They hit it off with each other and Mr.
Zhang gave Dahui two names: Miaoxi and Tanhui.
• At 30 (1118), Dahui practiced with Master Qian’an Qingyuan of Zhangjiang, Masters
Doushuai Huizhao of Long’an and Caotang Shanqing and Master Purong Ping of Xianping

p. 19 高峰經驗 Peak experiences

Time 開悟因緣 Causes and conditions of enlightenment

Age 37 1. One day at Tianning in the capital city, Master Yuanwu ascended the seat and raised
(1125) the topic, “A monk asked Yunmen: ‘What is the place of the emergence of all the
buddhas?’ Yunmen said, ‘East Mountain walks on water.’ If it were at Tianning, I
wouldn’t give that answer. If asked ‘What is the place of the emergence of all the
buddhas?’ I would answer, ‘There is a warm breeze from the southeast—the pavilion has a
slight coolness.” 2. On hearing this [Dahui] kept on
wondering: “Is this the right Chan practice to achieve the state ‘Always keep guard over
[the huatou] whether sound asleep or wide awake’?”
Age 37 Yuanwu said, “What I asked is ‘With words or no words? Vines clinging on trunks!
(1125) What’s the key point of this gong’an?’ The patriarch replied, ‘You want to depict it but
cannot; you intend to draw it but don’t know how.’ Then I went further, ‘What happens to

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the vines when the tree falls?’ The patriarch said in response, ‘Falling down along with the
tree.’” Dahui said with relief, “Got it!”
Age 40 While staying in Huqiu of Jiangsu, Dahui once got awakened while studying the part “A
(1128) bodhisattva attains the seventh ground” in the Avatamsaka Sutra. The text goes,
“Disciples! A bodhisattva achieves this level of tolerance and right away enters the eighth
ground ‘the Immovable’….” At this point the “cloth bag” was abruptly broken and all the
scenario described by Master Zhantang were revealing to me.

p. 20 證悟層次

Time summary Description

Age 37, Experiencing 1. “Before” and “after” are cut off 2.Motionless with a
(1125) motionless; staying in sense of purity and clarity. 3. Awakened but lack of
the state of realization tranquility, merely staying in the state of realization. 4.
Breaking off the bottom of a pitch black bucket.
Age 37, Motion and stillness 1. Enlightened to the Great Dharma and be able to examine
(1125) cease to exist. right from evil. 2.Knowing where it comes and goes,
Enlightened to the Great where it arises and falls, yet not gaining complete freedom.
Dharma. 3. Not fallen into the conditioned nor the unconditioned.
Age 40, Experiencing the 1.The “cloth bag” is fallen off. 2.Totally clear about the
(1128) extinction of rising and storehouse of consciousness (the 8th consciousness).
perishing, and realizing 3.Experiencing the state of utter tranquility; attaining
utter tranquility. complete freedom.

p. 21 低潮經驗 (nadir experience)

At 53 (1141), Chan Master Dahui Zonggao vs. Official Zhang Jiucheng:

Dahui spoke a verse, “As the spear of magnificent power goes off, thousands of shields are
pricked through. Once getting a close look, it turns out to be stinky socks!”

The next day, in response to a guest practitioner Liaoyin from Taizhou, Zonggao composed
another verse, “As the spear of magnificent power goes off, the lock to the thousand-mile gate is
open. Blowing hair and swaying the sword, the doubt sensation brewing over ten thousand eons

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are shattered.” Before long due to this verse, Zonggao was condemned for siding with Zhang
Jiucheng, who is sided with “war party” while Qinkuai the prime minister was the “peace party”
His name was thus excluded from the monastic registry and subsequently he was banished to
Hengzhou for ten years.

A At 62 (1150), due to false accusation again, Zonggao was further banished to Meizhou for six
years because of his saying, “Dressed in Vimalakirti’s clothing, wearing Layman Pang’s hat,
with seemingly mild and straightforward nature, I am actually irritated and hot-tempered. I
blame and reproach others when opening my mouth despite black or white, good or bad. Now
being listed and camped in Hengyang, isn’t this the retribution of my verbal karma? Maybe it’s
fair for me not to be pardoned forever!”

p.22 圓寂 Passing away

At 75 (1163), Zonggao passed away at Mingyue Hall on Jingshan. While dying, he wrote a
personal report to the emporor. In reply to his attendent monk’s request for some last words, he
furiously said, “Am I not allowed to die without leaving some verse?” Nevertheless, he wrote the
verse as follows:

Birth is just as it is.

Death is just as it is.
Having a verse or having no verse,
What’s the big deal?
After finishing it, he threw away the pen, slowly lay down in the auspicious posture and passed
away. Xiaozong the Emperor bestowed him the posthumous title “Pujue” and the name of his
memorial pagoda “Baoguang.”

p. 23 大慧禪師語錄 Discourse Records of Chan Master Dahui Pujue

p. 24 大慧普覺禪師語錄 Contents of Discourse Records of Chan Master Dahui Pujue

Fascicles 1~4: discourse records during days in Nengren Monastery of Jingshan

Fascicle 5: discourse records during days in Guangli Monastery of Mount Emperor Ashoka
Fascicle 6: discourse records during days in second abbotship of Nengren Monastery of Jingshan
Fascicle 7: discourse records during days in Yunmen Hermitage in Jiangxi
Fascicle 8: discourse records during days in Yangyu Hermitage of Fuzhou and Xiaoxi Yunmen
Hermitage of Quanzhoug

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Fascicle 9: discourse records during days in the Head Monk’s room of Yunju Hermitage
Fascicle 10: verses on ancient gong’ans

p. 25 大慧普覺禪師語錄 Contents of Discourse Records of Chan Master Dahui Pujue

Fascicle 11: verses

Fascicle 12: verses of praise on Buddhas and Chan masters
Fascicles 13~18: Dharma talks
Fascicles 25~30: Letters of Dahui
Fascicles 19~24: quotes of Dharma talks
Fascicles 25~30: letters

p. 26 大慧普覺禪師法語 Quotes of Dharma Talks by Chan Master Dahui Zonggao

Letters of Dahui is a compilation of 65 letters of Master Dahui Zonggao…based on the text, we

can assert that, in most cases, the recipient [of the letter] presented a scroll to Master Dahui,
requesting instruction, and Dahui would write down his instruction in the scroll. Generally
speaking, Dahui would not mind going through the detail describing the background of the
Dharma quest or the interactions between himself and the recipient over time. The detailed
description allows the readers to receive the teaching as if they were at the occasions. Most of the
65 recipients are the elite class of officials and intellectuals (47), with 7 female lay disciples
(then titled “Path Person (Daoren)”), 10 monks and 2 nuns.

p. 27 呈現情境 Revealing the situation [of the talk] 6. 示真如道人

6. To Daoren Zhenru (Mrs. Chen’s) ….While writing thus far, although I still feel liking
continuing it, the paper has run out, and all entanglements have been cut off. [Just end it here.]

…..A few days later, Daoren Zhenru added more paper to the old scroll of paper and wrote her
gratitude to Dahui, “Knowing that my teacher still felt like writing, I wish you would grace the
paper with more of your splendid wisdom. Will it be possible?” I replied, “Once expanded,
never shrink”, and the dialogue goes on as follows…

p. 28 交往過程 The interactions between Dahui and the recipient over time

13. 示徐提刑〔敦濟〕 In reply to Judicial Commissioner Xu (Dunji) ….

My old lay Dharma friend Xu Dunji, who I have known for thirty years. When we first
encountered each other, we befriended on cultivation of the Path. Dunji and his younger brother
Dunli often came to visit my late master Yuanwu, seeking for guidance and encouragement..
Unlike other practitioners who seeks materials for casual conversation, they are committed to
resolve the matter of birth and death at the eve of New Year, referring to the collapse of their

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body, approaching the death. To the early stage of Shaoxing’s reign while I was living in
Jingshan monastery, we had another gathering when dining at the Wu’s family. Twenty years
later, we happened to meet again in Ezhu! Dunji presented me this scroll for some instruction.
The pen in my hand follows my heart, recalling our encounters. Writing thus far that I lost the
trace and become aware of reaching to the end of the scroll….

p. 29 大慧禪法教學 Dahui’s style of teaching Chan meditation

看話禪 = 公案禪 Kanhua Chan = Gong’an Chan

看話禪類型/要領 Types and essentials of Kanhua Chan

p. 30 大慧禪法教學 Dahui’s teaching of Chan meditation

翻轉教育: Flipped classroom

Types of Kanhua Chan Situational The huatou of bamboo clapper (to explore)

Story The huatou of “A dog has no Buddha nature”

Definition of Kanhua Chan: Kanhua Chan is exactly gong’an Chan, to investigate the gong’an itself

Essentials of Kanhua Prerequisites Firm faith and aspiration

Chan 1.Always bear in mind the great matter of birth and
Reminders for death
practitioners 2. Practice huatou facing the matter of birth and
death 3. Saving power is gaining power
Except for the two periods of eating, pracitcein the
How to practice midst of daily activities while walking, standing,
diligently sitting and lying down, in dealing with various
worldly matters

p. 31 看話禪類型 Types of Kanhua Chan

Type Contents
The huatou (To examine) Master Zonggao often examine the practice level of practitioners.
of bamboo “If calling it a bamboo clapper, you have come into contact with it; if not calling it a
clapper bamboo clapper, then you are turning your back against it (denying it).” Not
commenting, not silencing, not pondering, not guessing, not using consciousness to
figure out, no picking up and taking over, not lingering, not circling around the
meditation cushions, not giving up and leaving. Do nothing. Just speak quickly. Just
speak quickly.
The huatou “Thousands and millions of words, direct or indirect statements, all are about Xu Dunji’s
of “A dog
has no fundamental doubt of birth and death. The only solution to that is to meditate on the

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Buddha huatou: “[A] monk asked Master Zhaozhou ‘Does a dog have Buddha-nature?’
nature”
Zhaozhou replied, ‘No’ (Chn. Wu). Whether you are walking, standing, sitting or lying,
practice the huatou from moment to moment. Then, all of a sudden, you’ll just realize
that the nostrils born at the birth is precisely facing upward. Exert yourself to the utmost!

p. 32 看話禪先決條件 Prerequisites of Kanhua Chan

Quotes and Discourse Records of Chan Master Dahui Pujue

Firm faith 5. In reply to Layman Wu Xiang: In order to learn this Path, firm faith is a must. In
either favorable or unfavorable situations, you must keep your mind firmly adhering to
the goal without any wavering. The Buddha says, “Faith cuts off roots of vexation;
faith leads one to the Buddha’s merit and virtue; faith helps one not become attached to
any experiences and depart from all calamities.” He goes further, “Faith surpasses all
paths of devils and reveals the unsurpassed Path of Liberation.”
Firm 20. In reply to Layman Wondrous Wisdom: From the very onset of teachings by the
aspiration Buddhas and successive Chan masters, firm aspiration is the first lesson for a
practitioner. The “firm aspiration” is the determination to practice till one realize a
complete open and bright mind same as all Buddhas and lineage masters, having on
obstruction, complete tranquility and great liberation. Without firm aspiration one
cannot generate form faith. Does the Buddha say once? “Faith is the Mother of all
merits and virtue, the origin of the Path, which can nourish all virtuous dharma….Faith
nourishes merit, virtue and wisdom; faith enables one to reach the realm of Tathagata.”

p. 33 參禪者須知 Reminders for practitioners

Quotes # 30 In reply to Mr. Li Bohe

Always bear in As you are working with the mind and using this matter, you must have a strong
mind the matter resolve first. Whether encountering favorable or unfavorable situations, you have
of birth and death to be settled, master yourself and not be affected by any erroneous saying. In your
daily activities and encounters, constantly remind yourself the immediacy of
impermanence and stick to your nostrils the words of birth and death.

Practice Huatou Do not forget and always bear in mind this phrase of “Not knowing where it come,
when facing the not knowing where it goes”, which is [approaching toward] the pressing
entanglement of entanglement of birth and death. When facing this pressing entanglement, pick up
birth and death the Huatou and meditate on, “A monk asked Master Zhaozhou whether a dog has
buddha-nature, and Zhaozhou replied “wu”.

Saving power is If one wishes to be free from samsara, one’s mind has to be vast and open
gaining power. constantly, and one engraves in mind the phrase of “not knowing [one’s] birth and

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not knowing [one’s] death.” As you constantly pick up this phrase, the more often
you do, the more open and vast your mind is. Practicing in this way, gradually
you’ll know that in your everyday life where you save energy (power) is precisely
where you gain energy (power). Where you gain energy, you save immeasurable
energy; where you gain energy, you save infinite energy.

p. 34 用功處 To Practice Correctly and Effectively

From Quotes and Discourse Records of Chan Master Dahui Pujue

Except two (1.In reply to Layman Purity): Master Zhaozhou said, “During the 24 hours of the
meal times day, except for two meal times, I am always practicing without any discursiveness.”
This is how this old monk really practicing in his everyday life, any engagement in
learning Buddhism or practicing meditation is unnecessary.

Daily (12.In reply to Official Xiong in County Er): If you can be clearly aware of various
interactions daily interactions with others, practice in this way over time and you’ll find yourself
with others coming together with everything into a unity. What are the occasions to practice?
When feeling happy or angry, making decisions on job, interacting with guests and
visitors, getting together with your wife, thinking about right or wrong, encountering
situation, coming into contact with objects, ….each and every of these situations is an
opportunity for you to be awakened.

Dealing with (13.In reply to Official Xu ): During daytime and nighttime, no matter what you are
worldly doing, in drinking tea or eating meals, in moments of happiness or anger, in places of
matters clean or defilement, getting together with your wife and children, interacting with
guests and visitors, working at jobs, discussing marriage arrangements…each and
every moment is the best moment for you to pick up your method to practice
wholeheartedly.

p. 35 總結 Conclusion

p. 35

大慧宗杲禪師 Chan Master Dahui Zonggao

Turning points Left home to become a monastic at 16.
in life
Three times of enlightenment 1. Whether [you are] practicing the same
experiences between ages 37 and when sleeping or awake
40

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2.Investigate the huatou “With words or

without words as vines clinging on trees!”
3. While studying the Avatamsaka Sutra
Two exiles between ages 53 to 68: to Hengzhou and Meizhou
Teaching of Huatou of bamboo clapper: “It’s the surface if you call it bamboo clapper; it’s the
Chan practice back if you do not call it bamboo clapper”
Huatou, “a dog has no Buddha nature”
1. Kanhua Chan is precisely gong’an Chn
2. Prerequisite: firm faith and aspiration(resolve)
3. The pressing issue of birth-and-death. To resolve this issue by practicing the
gong’an of “wu”
4. The most efficient and successful way to attain awakening is always practicing
the method of Huatou, meditating on the Huatou
5. Investigate the Huatou at all times, whether you are walking, standing, sitting or
reclining, without abandoning your everyday worldly matters.

p. 36 The last words by Dahui Zonggao, delivered in a verse:

Birth is as it is. Death is as it is.

Having a verse or having no verse, What’s the big deal?

p. 37 Thanks for your attention. Your comments are appreciated.

===============================================================
References as below.
p. 38 悟境一 First experience of awakening

• One day at Tianning in the capital city, [where Chan Master Yuanwu Keqin resided at
that time] the old monk [Yuanwu] ascended the seat and raised, “A monk asked Yunmen:
‘What is the place of the emergence of all the buddhas?’ Yunmen said, ‘East Mountain
walks on water.’
If it were at Tianning, it would not be like that. If asked ‘What is the place of the
emergence of all the buddhas?’ I would answer, ‘A warm breeze blowing from the south
— slight coolness arises in the hall and pavilion.”
All of a sudden Dahui experienced a break off from the past and future, as if a tuft of
entangled silk were cut into pieces by a knife. At the moment, he was sweating all over
the entire body. Although motion ceases, he was situated in a state bare [of any thoughts]
• Comment from Chan Master Yuanwu Keqin: [Dahui] got an experience of awakening,
but still not realized the Great Truth yet.

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p. 38 窹寐常一 Practice consistently the same way while asleep and awake.

• Once falling asleep, I [find myself] fell victim to the consciousnesses even though I was
not dead yet. When dreaming of gold or silver I’d rejoice in the good fortune, and when
dreaming of being dragged to kill or seeing the image of King Mara and his troops I
would become frightened. Then, woke up in a sweating body. In each incident, I’d
reflected and pondered about the Buddha’s words “Always practice consistently no
matter [you are] asleep or awake.” Yet even till now, I was completely different person
during the dream and in daytime. How could I brag about that I am a Chan practitioner?
• I have been bothered by this question more than ten years. Everyday whether in walking,
standing, sitting and reclining, I’ve been investigating this. Incessantly practicing in this
way, my mind becomes clear, pure and bright, and this question still remain in the bottom
of my mind without any interruption.

p. 39 悟境二 The second experience of awakening

Whenever Dahui was about to raise the gong’an of “With words or no words, as if vines clinging
on the tree!”, Master Yuanwu would immediately say, “NO, not that!” After half of a year
passed by, this gong’an kept lingering on his mind. One day while having meal with guests,
Dahui was stuck in it with his hands holding the pair of chopsticks but not bring the food to his
mouth. Yuanwu saw it and chuckled, “This dumb guy is investigating boxwood Chan. See how
he is withdrawing!” Dahui said, “This is just like a dog seeing a pot with hot oil and wanting to
lick it but can not, and wanting to give it up but feeling reluctant to.” Yuanwu replied, “Exactly!
What an excellent metaphor! It is precisely like a diamond loop, or a chestnut with thorny shell!”

ps. Boxwood is difficult to grow. When in the leap year, it actually shrinks.

p. 40 經半載，遂問悟曰…

Half a year later, Dahui asked Yuanwu, “It was said that while you were practicing under the
Fifth Master (Master Fayan). What did he reply when you raised this question?” Yuanwu smiled
and gave no answer. Dahui went further, “When you raised that question, it was in front of the
assembly, so it shall be no problem telling me now?” Yuanwu had no other choice but to say,
“What I asked was ‘With words or no words as if vines clinging on the tree! What’s the meaning
of it?’ The fifth master replied, ‘You cannot depict it even if you want to; you cannot draw it

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even if you’d like to.’ Then I went further, ‘What happens to the vines when the tree falls?’ The
Fifth Master responded, ‘Falling down along with the tree.’” Dahui said with relief, “Got it!”
Upon hearing that, Yuanwu interrogated Dahui with a few more cases and Dahui replied
smoothly without hesitation. Yuanwu eventually concluded, “Now you have proved yourself
undeceivedly.”

p. 41 〈智通居士請普說〉：……先師乃說 (Layman Zhitong requested Dahui to make a

Dharma talk)

….Dahui said, “May master Yuanwu asked ‘‘With words or no words as if vines clinging on the
tree! What is it?’ The Fifth Master replied, ‘You want to depict it but cannot; you intend to draw
it but don’t know how.’ Then my master went further, ‘What happens to the vines when the tree
falls?’ The Fifth Master said in response, ‘Falling down along with the tree.’” The moment I
heard of this answer, I knew that things were clarified. From then on, I started to realize the
Great Truth and became capable of examining the right from the wrong.

(Layman Jiang Jiyi requested Dahui to make a Dharma talk)

….Dahui said, “…Then I worked harder on the method based on what my master had told me to
do, and he was happy with that. From then on, the dog could swim freely in waves; no matter
how the method was explained in various ways, I was deeply convinced of what my old monk
has said. Although I’ve known the origin and the use of the Dharma, and where it arises or falls,
I know that I have not achieved the great ease from complete liberation.”

p. 42 悟境三 The third experience of awakening

While staying in Huqiu of Jiangsu, Dahui had his third awakening experience. While he was
studying the Avatamsaka Sutra and reading through the part of a bodhisattva attaining the
seventh ground, the text continues, “Disciples! A bodhisattva achieving this level of patience and
endurance will instantly enters the eighth bhumi(abode or ground) of ‘the Immovable’ , in which
a bodhisattva practices in inconceivable profundity that is free from any discrimination, free
from the attachment of all forms, conceptions, grasping, which is immeasurable and beyond the
reach of sravakas (i.e. sound hearers) or Pratyekabuddha (i.e. solitary realizers). Free from any
disturbances of noise and clamor, pervasive tranquility manifests …. This bodhisattva
mahasattva will no longer arouse the bodhisattva mind, Buddha mind, Bodhi mind, nirvana
mind, letting along the worldly mind! ” At this point the “cloth bag” was completely breaking

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apart and at that instant all the expediate means instructed by Master Zhantang appeared before
me. Then I realized that my virtuous teacher has not deceived me. It is truthfully a loop made of
diamond, only when the store-consciousness illumines, will one truly know.

p. 43 狗子無佛性話 The huatou of “A dog has no Buddha nature”

16. In reply to Lǚ Jiyi (Shunyuan)

Always stick to your nostrils this inquiry of “not knowing where it comes at birth, nor where it
goes at death,” whenever drinking tea or eating meals, in quietude or in excitement. Holding it
to the mind, from one thought to another thought, as if indebted with millions of dollars with no
way out of it. Feeling suffocated in the chest, unable to avoid, finding no way to survive or die,
at this moment all paths to either good or bad also come to an end. When you are in such a
situation, it is precisely the best time to apply your effort in working with the huatou: “[A] monk
asked Master Zhaozhou ‘Does a dog have Buddha-nature?’ Zhaozhou replied, ‘Wu (no)’.

p. 44 看時不用摶量，不用註解…

While working with the huatou, do not analyze or interpret it, nor do you rush to find the answer
or respond to it. Do not reason it or dwell into idleness of void. Do not wait and anticipate for
awakening, nor try to figure out the meaning from Chan master’s talk or fall into this [illusory]
state of having nothing to do. Be sure to always bring your awareness to the huatou “Does a dog
have buddha-nature? Wu!” no matter when you are walking, standing, sitting or reclining. When
your mind is constantly on the huatou, the huatou is completely sticking to you without any room
for speech or thoughts, you’ll be agitated and perturbed, just like chewing and iron rod. When
the huatou becomes tasteless, do not become fainthearted and withdraw from the practice.
Actually this is a very good situation. There is a verse by an ancient worthy, “The Buddha speaks
of all forms of Dharma to liberate the mind of all sentient beings. Renouncing all states of mind,
what would I need the Dharma for?” All teachings of the successive Chan masters in addition to
the tremendous treasure of the Buddha’s teachings reveal this same truth.

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p. 45 常存生死心 Mind of birth-death

30. 示妙明居士 In reply to Layman Miaoming

While interacting with any conditions, whether favorable or not, you need to be the master of
yourself and do not be affected by anything. In dealing with various daily situations, always be

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mindful of impermanence, take the two words “birth-death” and paste them on the tip of your
nose. It is just like you owe someone millions of dollars and cannot pay back. Your house is
under close guard of the creditor and, finding no way out, you are suffering from pressure, fear
and anxiety. If you maintain such a mental state, you’ll be advancing, maybe back and forth,
convinced or skeptical, toward a deeply puzzled state. Why? Unable to figure out what’s going
on, even though there is no disturbance by erroneous view. An ancient worthy once said,
“Awakening is the ultimate goal in the persistent pursuit of truth.”
p. 46 近年以來，多有不信悟底宗師… In recent years in the Chan monasteries there have
been those who have no confidence in the existence of awakening. They claim that awakening is
coaxing, staying in stillness and falling to a secondary level. These Chan teachers disguise
themselves as lions and make lion roars. For those confused practitioners, to be tempted by their
misleading instruction is common and unavoidable, so it’s important to be careful and watchful.
This is the third type of guiding practitioners to realize the truth. If you would like to transcend
cycles of births and deaths, make sure to follow the correct instruction and avoid the erroneous
ideas.

p. 47 聖嚴師父觀點 Master Sheng Yen’s commentary

Three essential points are indicated in the above passage:

Number one: It’s very important to have mind of birth-and-death. If one is earnest about this，he
will keep on seriously practice so as to transcend birth and death.

Number two: One must have deep faith in awakening. Once enlightened, one will no longer
dread death and those matters relevant to birth and death would not bother them any more.
Number three: Awakening is attained through cultivation and investigating Chan rather than
merely analyzing, discussing or illustrating the theory and principles.

p. 48 向生死交加處看個話頭 When struggling between the two forces of birth and death,
the best antidote is to watch over a huatou
Do not forget about the doubt of “No idea where I came from before birth; no idea where to go
after I die.” If so, you are struggling between the two forces of birth and death, and the best
antidote is to watch over a huatou: “[A] monk asked Master Zhaozhou ‘Does a dog have
Buddha-nature?’ Zhaozhou replied, ‘No/Wu’.” The next step is to focus your sensation of
uncertainty on this very word “Wu”, then you won’t be struggling any more against the question
of “birth vs. death” and “come vs. go.” Continue lifting up the huatou “wu” to awareness
whether the uncertainty is gone or not. Once the condition is ripe and the time comes, all of a
sudden, “Bang!” This is exactly as described in the sutra: “Block the mind of birth and death,

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stop the unwholesome thoughts, cut off the tangles in the mind and cleanse dirt and filth of the
mind.”
p. 49 然心何有垢？心何有濁？ How does the mind have dirt and filth? The mixed poisons
of judgement and discrimination is! It can be named unwholesome, dirt and filth or tangling
woods. However, once the “Bang!” comes up, this tangling woods become the precious candana
tree and the dirt becomes wondrous unity of purity and liberation. This unity is inherently free
from defilement, discrimination, and self-illuminating.
This is the fifth type of guiding practitioners to the right path. If you would like to follow the
advice and keep on going, sooner or later you’ll realize the truth.

p. 50 聖嚴師父觀點 Master Sheng Yen’s commentary

Three key points are indicated in the above passage:

Number one: the issue of birth and death
Number two: the appropriate method: If we are really earnest about the issue of samsara, the best
choice is to get enlightened. But how? The best method is to use huatou and the huatou
recommended by Zonggao is “Wu.”
Number three: The two pairs of opposites: samsara vs. nirvana, vexation vs. bodhi, are inherently
two sides of a coin.

p. 51 省力處便是得力處 Where you save the energy is precisely the way of gaining energy

If one wishes to depart from samsara, he has to always open up his mind, focusing on this matter
of birth and death and always rally to awareness this matter. As you get more familiar with the
method, you’ll find out that in daily life, where you save the energy is precisely the way of
gaining energy in this method. The more you save on the expenditure of energy the more you
gain [awakening] energy. This relation between gaining and saving is self-experience, just like
“only the guy drinking water knows it’s cold or hot.” Through my career of teaching, I’ve been
advising practitioners with this idea of saving energy, nothing conjuring of devils or monsters.
p. 52 我得力處，他人不知；我省力處，他人亦不知； All the particular experiences I’ve
gained in my practice, whether it’s gaining or saving energy, whether the mind of samsara is still
bothering me or has detached, nobody can get access to it. What I am sure of is to share this
precious method of practice with all beings, nothing peculiar. If you’ve resolved to practice with
me, just follow the above advice. Where a true dragon goes, the cloud follows, not to mention
the fact that the pure brightness of self-nature is inherent in our mind. Master Deshan once said,
“Just empty your mind and pay no attention to any matter, then [your mind] will be spacious,

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wondrous and amazing. If focusing on words and intellect, all is self-deceiving.” This is the
seventh type of practicing on the path.

p. 53 聖嚴師父觀點 Master Sheng Yen’s commentary

Four key points are indicated in the above passage:

Number one: The goal of practice is to solve the riddle and set free from the bondage of birth and
death, and yet many practitioners are misled by some teachers who use words and quotes to
discriminate. To put it simple, such practice only add new fetters to the original bondages of
samsara.
Number two: Do not bother about those principles of words or quotes; just open up the mind and
lift up awareness of the huatou.
Number three: Throughout his life, Master Dahui Zonggao kept on teaching practitioners how to
practice with this very energy-saving method. The simple method is: lift up awareness of the
huatou.
p. 54 Number four: Where a true dragon goes, the cloud follows. The implication of this
metaphor is that, there is nothing in your mind other than this very huatou, then the brilliance of
wisdom will naturally reveal itself. Just like the cloud follows the dragon, the brilliance of
wisdom will accordingly manifest as the huatou become more and more familiar with you.

The End

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