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  Qingliang Taiqin said to the assembly, “At first I intended to pass my time secluded deep in the mountains, but, troubled by the unfinished koan of Old Man Qingliang,2 I emerged and am now completing it for him.”

  At this a monk came forward and asked, “What is this unfinished koan?”

  Taiqin struck the monk and said, “What the ancestors fail to finish brings misfortune to the descendants.”3

  1.“Fadeng” is the honorary title of Qingliang Taiqin.

  2.Old Man Qingliang refers to Fayan Wenyi, who was Taiqin’s teacher.

  3.This translation follows the ZGJT. The line is also found in Blue Cliff Record 55, Verse; Cleary translates it as “What the ancestors do not complete becomes the burden of the descendants” (1998, p. 266). The ZGJI interprets the sentence to mean, “If one fails to honor one’s ancestors, misfortune befalls one’s descendants.”

  Case 68 Nanquan’s Fried Dumplings

  One day Nanquan Puyuan did not go to the hall to eat. When he was urged to do so by his attendant, Nanquan said, “Today I stopped in at the temple estate1 and had some fried dumplings, so I’m satisfied.”

  “But you haven’t gone out all day,” replied the attendant.

  “Then go ask the manager of the estate,” said Nanquan.

  Just as he was leaving the gate, the attendant saw the manager on his way home. The manager asked him to thank Nanquan for stopping by to have some fried dumplings.

  1.“Estate” translates , which refers in this case to a landed estate owned by the temple.

  Case 69 A Springless Lock

  A monk asked Shishuang Qingzhu, “The master’s most profound depth—what is it like?”

  The master replied, “A springless lock opens at both ends.”1

  1.The word , also written , means “lock.” The character indicates the spring in the lock’s mechanism that opens the lock when the key is turned. A lock without a spring is thus an unopenable lock, which represents the hidden and ineffable buddha-mind. This buddha-mind opens, however, at the two poles of life-and-death, being-and-nonbeing, etc.

  Case 70 The Six Non-Buddhist Teachers

  A lecturer on the Vimalakīrti Sutra questioned Dazhu Huihai, saying, “In the sutra it is written:

  The six non-Buddhist teachers are your masters. Follow them in renouncing the household life, and when they fall into error you, too, follow them into error. Those who make offerings to you receive no merit; those who make donations to you fall into the three evil realms.1 Slander the Buddha, vilify the Dharma, do not join the Sangha, and, finally, fail to attain nirvana. If this is the way you are, then you can receive food.2

  Meditation Master, please clarify the meaning of this passage for me.”

  Dazhu responded, “Those who, in delusion, follow the six senses are called ‘the six teachers’; those who seek buddha outside the mind are called ‘non-Buddhist.’ If one makes offerings out of abundance, one receives no merit; if one receives donations with some purpose in mind, one falls into the three evil realms.

  “If you slander the Buddha, then you seek nothing from the Buddha; if you vilify the Dharma, then you seek nothing from the Dharma; if you do not enter the Sangha, then you seek nothing from the Sangha; if in the end you fail to attain the realm of emancipation, then wisdom and its function are manifested right in front of you.

  “If you understand the passage in this way, then you have attained the feast of joy in the Dharma and delight in samadhi.”

  1.The three evil realms are those of the animals, pretas (hungry ghosts), and hell-dwellers.

  2.Vimalakīrti Sutra, “Disciples” chapter (T 14:540b–c). It should be noted that the Vimalakīrti Sutra passage as quoted in the koan is actually an abridged version of the actual text:

  Subhuti, if without seeing the Buddha or listening to his Law you are willing to take those six heretical teachers, Purana Kashyapa, Maskarin Goshaliputra, Samjayin Vairatiputra, Ajita Keshakambala, Kakuda Katyayana, and Nirgrantha Jnatiputra, as your teachers, leave the household life because of them, and follow them in falling into the same errors they fall into, then you will be worthy to receive food.

  Subhuti, if you can subscribe to erroneous views and thus never reach the “other shore” of enlightenment; if you can remain among the eight difficulties and never escape from difficulty, and can make common cause with earthly desires and remove yourself from a state of purity; if when you attain the samadhi of nondisputation you allow all living beings to attain the same degree of concentration; if those who give you alms are not destined to gain good fortune thereby, and those who make offerings to you fall into the three evil paths of existence; if you are willing to join hands with the host of devils and make the defilements your companion; if you can be no different from all these devils and these dusts and defilements; if you can bear hatred toward all living beings, slander the Buddhas, vilify the Law, not be counted among the assembly of monks, and in the end never attain nirvana—if you can do all this, then you will be worthy to receive food. (Watson 1997, pp. 42–43)

  Case 71 Bajiao’s Staff1

  Bajiao Huiqing said to the assembly, “If you have a staff, I’ll give you a staff; if you have no staff, I’ll take the staff away.”

  Zhenjing Kewen said, “If you have a staff, I’ll take the staff away; if you have no staff, I’ll give you a staff.”2

  Xutang Zhiyu commented, “Each of you, throw this staff away.” He then said, “Now tell me, are any of these three turning-phrases better than the others?” He swished his whisk through the air.

  1.The first part of this koan comprises Wumen guan 44, Main Case.

  2.This line is missing in the present text of the Kattōshū but has been added in accordance with the original text, found in the Record of Xutang 9.

  Case 72 The Buddha Never Preached1

  As the Buddha was about to enter Parinirvāṇa, Mañjuśrī asked him to turn the wheel of the Dharma one more time. The Buddha admonished him, saying, “For forty-nine years I have dwelt in the world, but I’ve yet to preach a single word. You ask me to turn the wheel of the Dharma once again, but have I ever turned the wheel of the Dharma?”

  1.See also Blue Cliff Record 28, Commentary on the Verse.

  Case 73 Yuanwu’s “Gate of Misfortune”

  A monk asked Yuanwu Keqin, “What is buddha?”

  Yuanwu replied, “The mouth is the gate of misfortune.”1

  1.This expression is found in the House Sayings of Confucius 3:11.

  Case 74 Drop Deluded Thought1

  Whenever Fenzhou Wuye was asked a question, he would simply say, “Drop deluded thought!”

  1.Also Blue Cliff Record 19, Commentary on the Main Case.

  Case 75 Misusing the Mind

  Ying’an Tanhua of Tiantong took the high seat and said, “Practitioners of Zen must be careful to avoid misusing the mind.

  “To attain enlightenment and see self-nature—this is misusing the mind.

  “To attain buddhahood and become a master—this is misusing the mind.

  “To study the sutras and expound the teachings—this is misusing the mind.

  “To walk, to stand, to sit, to lie down—this is misusing the mind.

  “To [eat gruel and] eat rice—this is misusing the mind.

  “To shit and to piss—this is misusing the mind.

  “To move, to be still, to go, to come—this is misusing the mind.

  “[There’s one more misuse of the mind, but] I won’t explain it, because ‘once a word enters a government office, nine oxen cannot pull it out.’”1

  1.Words in brackets are from the original text of the koan in the Compendium of the Five Lamps .

  Case 76 Yangshan’s Headrest

  A monk asked Yangshan Huiji, “Can the dharmakāya expound the Dharma?”1

  “I’m not able to expound it,” replied Yangshan, “but there is someone else who can.”

  “And where is this person who can expound it?” asked the monk.

  Yangshan pushed f
orward his headrest.

  When Guishan Lingyou heard of this, he commented, “Yangshan strikes with a keen blade!”2

  1.For “dharmakāya,” see Case 17, note 1.

  2.The sword blade is a metaphor for the wisdom that cuts through thought and discrimination to reveal original nature.

  Case 77 The Three Buddhas’ Night Talk1

  One evening, as Wuzu Fayan’s three disciples Fojian Huiqin, Foyan Qingyuan, and Foguo Keqin were attending Wuzu at an inn, they and the master talked so late that, when it came time to leave, the lamps were already out. In the darkness Wuzu said, “Each of you, give me a turning-phrase.”

  Fojian said, “A radiant phoenix dances in the sky.”2

  Foyan said, “An iron snake lies across the ancient road.”3

  Foguo said, “Watch where you step!”4

  Wuzu commented, “Only Foguo will destroy my teachings!”5

  1.The name of the koan derives from the fact that the three important disciples of Wuzu Fayan appearing in this case all have names which contain the character fo (buddha): “Fojian” (Buddha Mirror), “Foyan” (Buddha Eye), and “Foguo” (Buddha Fruit; Foguo is another name for Yuanwu Keqin).

  2.An auspicious omen. (ZGJI)

  3.The road has gone to ruin; travelers can’t pass through. (ZGJI)

  4.The expression Foguo uses, , is frequently written on boards and placed in the entrance halls of Zen temples as a reminder to remain always aware.

  5.An expression of the highest praise. See also Case 195.

  Case 78 Mazu’s Moon Viewing

  Once Baizhang Huaihai, Xitang Zhizang, and Nanquan Puyuan were attending Mazu as they viewed the autumn moon. Mazu asked them what they thought of the occasion.

  Xitang said, “It’s ideal for a ceremony.”

  Baizhang said, “It’s ideal for training.”

  Nanquan shook his sleeves and walked away.1

  Mazu said, “Zhizang has gained the teachings, Huaihai has gained the practice, but Puyuan alone has gone beyond all things.”2

  1.To shake one’s sleeves expresses scorn or may alternatively indicate leave-taking. See Cases 124, 183-1, and 207-2 for other examples.

  2.Mazu’s rejoinder is partly a play on words involving the names of Xitang Zhizang and Baizhang Huaihai . The first two lines of his comment can be read, “Teachings enter the library (for ); practice returns to the sea (for ).”

  Case 79 The Buddhas Don’t Know It1

  A monk said, “Nanquan Puyuan said that the buddhas of the past, present, and future don’t know it,2 but cats and oxen do know it. Why is it that the buddhas of the past, present, and future don’t know it?”

  Changsha Jingcen said,3 “They were better off before entering the Deer Park.”4

  “Why is it that cats and oxen do know it?”

  “How could you possibly doubt that they would?” answered Changsha.

  1.Nanquan’s comment comprises Record of Equanimity 69, Main Case.

  2.“Know it” translates , a phrase that some commentators interpret as “to know what is” or “to know existence or being (Skt. bhava)” but that in Zen generally implies “to know enlightenment, buddha nature, the original face.”

  3.The Kattōshū has the monk addressing Nanquan, and Nanquan answering. The exchange has been altered here in accordance with the original version in the Compendium of the Five Lamps, where it appears in the chapter on Changsha Jingcen, with the monk quoting a statement by Nanquan.

  4.The Deer Park is where the Buddha, after his awakening under the Bodhi Tree, gave his first sermon and gained his first disciples.

  Case 80 Linji’s “Solitary Peak”1

  Linji took the high seat in the hall and said, “One man is atop a solitary peak with nowhere further to go. One man is at a busy crossroads, distinguishing neither front nor back. Which one is ahead, which one is behind?2 Don’t take one to be Vimalakīrti and the other to be Fu Dashi.3 Take good care of yourselves.”

  1.Also Record of Linji, Discourse 7.

  2.Other translations include: “One person is on top of a solitary peak and has no path by which to leave. One person is at the busy crossroads and has neither front nor back. Which is ahead, which is behind?” (Sasaki 2009, p. 6); “One person is sitting on top of a lonely mountain peak, yet he has not removed himself from the world. One person is in the middle of the city streets, yet he has no likes and dislikes. Now which one is ahead? Which one is behind?” (Watson 1993a, p. 17); “One person is up on the summit of a solitary peak with no way to come forth. One person is at the crossroads and neither faces nor turns away from [the passing scene]. Which is in front, which is behind?” (Cleary 1999, p. 14).

  Most interpretations of this passage contrast practice in the mountains with practice in the marketplace; Yamada comments that the man on the peak and the man at the crossroads are one and the same, as dead to the self when preaching among the crowds as when meditating in solitude (1976, p. 163).

  3.The line can also be rendered, “Don’t do like Vimalakīrti, don’t do like Fu Dashi,” meaning, “Don’t be silent like Vimalakīrti, don’t try to explain things like Fu Dashi.” For background material on Vimalakīrti and Fu, see their entries in the Biographical Notes.

  Case 81 Speech and Silence1

  Fengxue Yanzhao was asked by a monk, “Speech and silence partake of both transcendence and functioning, so how can we proceed without transgressing?”2

  Fengxue answered, “I always remember Jiangnan in the third month, partridges calling amid all the flowers so fragrant.”3

  1.Also Wumen guan 24, Main Case.

  2.“Transcendence and functioning” translates , a term first used by the fifth-century Chinese monk Sengzhao. The word (lit., “separate” or “removed”) indicates the world of the noumenal, separate from all forms, names, and phenomena; (lit., “subtle” or “fine”) indicates the mysterious and infinitely subtle functioning of this absolute truth in the world of phenomena. Thus denotes absolute, transcendent reality and its manifestations in the realm of things. The questioner is saying, in other words, “Express the ultimate through silence, and you’re limited to the noumenal. Express it in words, and you’re limited to the phenomenal. So how can one function in true freedom without erring on either side?” Yamada (1976, p. 200) comments that represents the return-to-the-source of zazen; represents activity in the world. Speech offends against transcendence; silence offends against function. How then can we combine both aspects? See also Shibayama’s detailed discussion (1974, pp. 176–77).

  3.Fengxue’s reply is identified by many annotators as a quote from the great Tang poet Du Fu (712–70), but these lines are not found in any of the poet’s extant works. Dōmae suggests that the poem may have been written by Fengxue, who was himself from the Jiangnan region.

  Case 82 Yangshan’s Gavel1

  In a dream Yangshan Huiji went to the place of Maitreya Bodhisattva and was assigned the second seat. One of the venerable monks there struck a gavel and said, “Today the person in the second seat will lecture on the Dharma.”

  Yangshan rose, struck the gavel, and said, “The Mahayana teaching transcends the four propositions and the one hundred negations.2 Listen carefully! Listen carefully!”3

  1.Also Wumen guan 25, Main Case, where Yangshan was assigned the third seat rather than the second seat.

  2.The four propositions and the one hundred negations are formulations in Indian logic. The four propositions are identity, difference, being, and nonbeing. The one hundred negations comprise the sum total of the various ways in which these propositions may interrelate. Each proposition may be affirmed, negated, both affirmed and negated, or neither affirmed nor negated, resulting in four. This applies to all four of the original propositions, resulting in sixteen. These sixteen exist in the three worlds of past, present, and future, resulting in forty-eight. These forty-eight have either arisen or are about to arise, resulting in ninety-six. To the ninety-six are added the original four, resulting in one hundred. Since all are hy
pothetical and thus non-actual, they are referred to as negations.

  3.“Listen carefully! Listen carefully!” translates , which in the standard Kattōshū text is mistakenly rendered as (“This is true, this is true!”).

  Case 83 The Sixth Patriarch’s Banner in the Wind1

  The Sixth Patriarch saw a banner flapping in the wind. Two monks were arguing, one saying that the banner was moving, the other that the wind was moving. They argued back and forth and were unable to agree.

  The Sixth Patriarch said, “It isn’t the banner that moves, nor is it the wind that moves. It’s your minds that move.” The two monks were astonished.

  1.Also Wumen guan 29, Main Case.

  Case 84 Comments on the Five Houses

  A monk asked Wuzu Fayan, “What about the Linji school?”

  The master said, “Mortal offenders hear the thunder.”1

  “What about the Yunmen school?”

  The master said, “Scarlet banners flutter.”2

  “What about the Caodong school?”

  The master said, “Messages are sent but never reach the house.”3

  “What about the Guiyang school?”

  The master said, “A broken monument across an old road.”4

  “What about the Fayan school?”

  The master said, “A night watchman breaks the curfew.”5