Entangling Vines Read online

  1.This koan is mentioned in passing in Case 123, above: “The subtlety and depth of Xinghua is seen in…the way he waved his hand two times in front of the monk’s face.”

  2.“Draw a line” , as found in the present Kattōshū text, has been replaced with “waved my hand in front of him two times” , to bring the koan into line with the traditional biographical materials on Xinghua and with Case 123.

  Case 185 Nanyuan’s “Pecking and Tapping”1

  Nanyuan, addressing the assembly, said, “You grasp the idea of simultaneous pecking and tapping,2 but you lack the function of simultaneous pecking and tapping.”

  A monk came forward and asked, “What is the function of simultaneous pecking and tapping?”

  Nanyuan said, “A true adept has no need of pecking and tapping; the moment there is pecking and tapping, the function is lost.”

  The monk said, “I’m still in doubt.”

  “What are you in doubt about?” Nanyuan asked.

  “You lost it!”3 the monk said. Nanyuan thereupon struck him with his stick. The monk didn’t concur, so Nanyuan drove him away. Later the monk went to Yunmen’s assembly, where he mentioned this conversation.

  A monk asked, “And did Nanyuan break his stick?”4 At this the first monk had a clear, deep awakening. (Tell me, where is the meaning in this?)

  The monk went back to see Nanyuan, but as Nanyuan had already passed away, he called upon Nanyuan’s successor, Fengxue Yanzhao, instead. As soon as the monk had paid his respects, Fengxue asked, “Aren’t you the monk who, a while ago, was asking our late teacher about simultaneous pecking and tapping?”

  The monk said, “Yes.”

  Fengxue asked, “And what was your understanding then?”

  The monk replied, “At that time it was as if I were walking in the dim light of a lamp.”

  Fengxue said, “You have understood.”5

  1.Also Blue Cliff Record 16, Commentary.

  2.When an egg is ready to hatch, the hen pecks on the outside of the shell just as the chick begins to move and peck from the inside. Zen uses this as a metaphor for the perfect accord between master and disciple, with the master acting at just the right time to help the student break through his or her “shell.”

  3.The translation follows the comment in a lecture of Harada Shōdō Rōshi, who interprets the monk’s response as an indication that he saw Nanyuan himself as having just engaged in pecking and tapping, and thus as having lost the function. The exchange can also be translated as: “‘What are you in doubt about?’ Nanyuan asked. ‘[I don’t understand] “lost,”’ the monk said.”

  4.That is, “Did Nanyuan hit you hard enough (that is, with enough compassion) to break his stick?”

  5.In commenting upon this koan, Hakuin recalled that when young he had seen a cicada emerging from its chrysalis. In a well-meaning attempt to help the creature, he freed one of its wings. The wing never assumed a normal shape, however, and the cicada died. Hakuin always regretted his misdirected kindness (Keisō dokuzui 6).

  Case 186 Xutang’s Staff

  Xutang took the high seat and said, “This staff always talks big, saying ‘I can bind and I can release; I can kill and I can give life.’1 But ask it why Dharma Master Huiyuan never went beyond Tiger Creek,2 and it cannot answer. Tell me, what is the root of this disease?”

  1.The staff symbolizes the master. “I can bind, I can release; I can kill and I can give life” is a traditional expression of the master’s complete freedom of function.

  2.For background information, see Huiyuan in the Biographical Notes. Tiger Creek marked the boundary beyond which Huiyuan refused to go when seeing visitors off from his monastery on Mount Lu. Huiyuan’s seclusion on the mountain was a particularly strong version of the rule against Zen monks leaving the monastery during the training season. Xutang asks why, when we are inherently free, it is forbidden to leave the monastic confines.

  One anecdote, apparently apocryphal but customarily mentioned in Zen lectures on this koan, says that Huiyuan was once visited by two old friends, the Taoist Lu Xiujing and the Confucian Yao Yuanming . At the end of the day, as the three friends walked down the mountain, Huiyuan became so engrossed in conversation that he unwittingly crossed Tiger Creek. When the three of them saw what had happened, they all broke out in hearty laughter.

  Case 187 Linji Delivers a Blow1

  When Linji was in the assembly under Huangbo, he was pure and straightforward in his practice. The head monk praised him, saying, “Though young, he’s different from the other monks.” So he asked, “Good monk, how long have you been here?”

  Linji replied, “Three years.”

  “Have you ever asked for instruction?” inquired the head monk.

  “No, never. I wouldn’t know what to ask,” answered Linji.

  The head monk said, “Why don’t you ask the head priest of the temple, ‘What is the true meaning of the Buddhadharma?’”

  Linji went to ask, but before he had finished Huangbo struck him. When Linji came back the head monk inquired, “How did your question go?”

  “Before I had finished asking, the master hit me. I don’t understand,” said Linji.

  “Just go back and ask again,” said the head monk. Linji went again to ask and again was struck by Huangbo. In this way Linji asked his question three times and was hit three times.

  Linji came and said to the head monk, “I had the good fortune to receive your compassion, and you directed me to question the master. Three times I questioned him, three times I was struck. To my regret I have some karmic obstruction and cannot grasp the profound meaning of this. I’ll now be on my way.”

  The head monk said, “If you are going away, be sure to take your leave of the master.” Linji made obeisances and withdrew. The head monk went to Huangbo’s quarters ahead of Linji and said, “The young fellow who has been questioning you is in accord with the Dharma. If he comes to take his leave, please deal with him appropriately. With more training he is certain to become a great, fine tree, giving shade to people everywhere.”

  When Linji came to take his leave Huangbo said, “You mustn’t go anywhere but to Dayu’s place by the river in Gaoan. He will surely explain things for you.”

  Linji arrived at Dayu’s place. Dayu asked, “Where have you come from?”

  “From Huangbo,” replied Linji.

  “What did he have to say?” asked Dayu.

  “Three times I asked him, ‘What is the true meaning of the Buddhadharma?’ and three times he hit me. I don’t know if I was at fault or not.”

  “Such a kind old grandmother! Huangbo exhausted himself with your troubles, and now you come around asking if you were at fault or not!” said Dayu.

  At these words Linji was greatly enlightened. “There isn’t much to Huangbo’s Buddhadharma after all!” he exclaimed.

  Dayu grabbed Linji and said, “You bed-wetting little devil! You hardly finish asking if you were at fault, and then you say that there’s not so much to Huangbo’s Buddhadharma. What truth did you just see? Speak quickly, speak quickly!” Linji hit Dayu three times in the ribs. Shoving him away, Dayu exclaimed, “Huangbo is your teacher. This is no business of mine.”

  Linji left Dayu and returned to Huangbo. Seeing him arrive, Huangbo said, “This fellow! Coming and going, coming and going—when will it ever end!”

  “It’s all because of your grandmotherly kindness,” Linji said. Having performed the proper courtesies, he stood waiting.

  “Where have you been?” asked Huangbo.

  “Recently you kindly directed me to see Dayu,” said Linji. “Now I’m back.” “What did Dayu have to say?” asked Huangbo. Linji then told him of his conversation with Dayu. Huangbo said, “I’d like to get hold of that fellow and give him a good thrashing!”

  “Why say you’d ‘like to’? Have it right now!” Linji said, and gave Huangbo a slap.

  “This lunatic, coming back here and pulling the tiger’s whiskers!” cried Huangbo. Linji gave a shout
. Huangbo said, “Attendant, take this lunatic back to the meditation hall.”

  Later Guishan brought up this story and asked Yangshan, “At that time was Linji helped through the ability of Dayu or through that of Huangbo?”

  “He not only rode on the tiger’s head but also grabbed its tail,” answered Yangshan.

  1.Also Record of Linji, Record of Pilgrimages 1; Blue Cliff Record 11, Commentary on the Main Case.

  Case 188 Dongshan’s “Three-Score Blows”1

  When Dongshan Shouchu first met Yunmen, Yunmen asked, “Where did you just come from?”

  Dongshan answered, “From Chadu.”

  “Where did you spend the training season?” Yunmen asked.

  Dongshan said, “At Baoci in Hunan.”

  Yunmen asked, “And when did you leave there?”

  “August twenty-fifth,” Dongshan answered.

  Yunmen said, “You’re spared three-score blows of my stick. Go to the meditation hall.”

  After the evening lecture, Dongshan inquired privately of Yunmen, “Where was my error?”

  Yunmen said, “You rice bag! Wandering about like that from Jiangxi to Hunan!”

  At these words Dongshan attained a clear, deep awakening. He said, “Someday I’ll go where there’s no one around and build myself a hut; I’ll store no rice and plant no vegetables but will receive worthy friends coming and going from all directions.2 Pulling out their pegs and yanking out their wedges, snatching away their grubby hats and ripping off their smelly robes, I’ll make them clean and free, I’ll make them people with nothing to do.”

  Yunmen said, “You’re no larger than a coconut, yet how big your mouth is!” Dongshan then departed.

  1.In part, Wumen guan 15, Main Case; Blue Cliff Record 12, Commentary on the Verse.

  2.For “worthy friends,” see Case 13, note 1.

  Case 189 Ciming Asks about the Three-Score Blows

  Ciming Chuyuan said to Huanglong Huinan, “If the secretary [Huanglong] has studied Yunmen’s Zen, surely you understand it. Tell me, when Dongshan Shouchu was spared three-score blows of Yunmen’s staff, should he have been struck or should he not have been struck?”

  “He should have been struck,” answered Huanglong.

  Ciming, his face stern, said, “If, after hearing that Yunmen spared Dongshan three-score blows, you feel that Dongshan should have been struck, then you should be struck from dawn to dusk, whether hearing the caw of a crow, the cry of a magpie, or the sounds of the bells, the wooden fish, and the gong.1 When would you ever stop getting the stick?”

  Huanglong, surprised, stepped back. Ciming said, “At first I thought I could not serve as your teacher, but now I see that I can.” He allowed Huanglong to make obeisance.2

  1.Bells of various sizes are used at Zen monasteries to signal the time of day, the start of ceremonies, etc. The “wooden fish” (lit., “fish drum”) is a fish-shaped instrument hung outside the meditation hall or the refectory and struck to signal breakfast and lunch. (This wooden fish is different from the wooden fish —mokugyo in Japanese—presently used in Zen monasteries to set the beat during sutra chanting.) The gong (short for “cloud-gong” ) is a cloud-shaped metal plate that is sounded at the time of breakfast and lunch.

  2.Huanglong as a young monk studied under a Yunmen-school master named Huaicheng (n.d.) and soon received transmission. However, after Yunfeng Wenyue (998–1062) criticized his understanding and suggested that he train further under Ciming, Huanglong headed for Mount Shishuang, where Ciming was abbot at the time. However, disappointed upon hearing about Ciming’s “old woman” (see Case 172), he decided not to go and instead to stay at Fuyan si on Mount Nanyue, where he was appointed secretary. As events would have it, when Fuyan si’s abbot died Ciming was named to fill his position. Traditional accounts suggest that at first Ciming regarded Huanglong as his equal in understanding and refused Huanglong’s requests to train under him. The present case explains how he came to accept Huanglong as his disciple.

  Case 190 Zhaozhou Checks Two Hermits1

  Zhaozhou went to where a hermit was staying and asked, “Are you there? Are you there?” The hermit held up a fist. Zhaozhou said, “This water is too shallow for a ship to moor.” Then he left.

  Zhaozhou went to another hermit’s place and asked, “Are you there? Are you there?” The hermit likewise raised his fist. Zhaozhou said, “You can give and you can take away; you can kill and you can bring to life.”2 He then bowed.

  1Also Wumen guan 11, Main Case.

  2.For “to kill and to give life,” see Case 186, note 1.

  Case 191 Langye’s “Perception First”1

  Langye Huijue said:

  First perception, then function:2 like a lion3 exposing its claws and fangs.

  First function, then perception: like the Elephant King4 giving full expression to its great might.

  Perception and function simultaneous: like a dragon taking to water, causing rain to fall and clouds to form.

  Perception and function not simultaneous: like assisting a cute little girl or showing affection to a beloved child.

  “This is the Dharma gate established by an ancient worthy.5 Is this the way it should be, or is it not? If this is the way it should be, it’s like Ji Xin riding in the Nine-Dragon Carriage.6 If this is not the way it should be, it’s like Xiang Yu losing Zhui, the horse that could run a thousand leagues in a day.7

  “Is there anyone who can speak for Langye? If not, this mountain monk will speak for himself.” So saying, he held his staff erect and descended from the seat.

  1.Langye Huijue’s comments on Linji’s Four Perceptions and Functions (see Case 210) are found in the version of the Record of Linji appearing in the Rentian yanmu , but not in other versions of the work.

  2.“Perception” translates , which in this case means the master perceiving or investigating the capabilities of a student; “function” translates , which refers to the activity or function of guiding the student.

  3.The lion is the transformation body of the bodhisattva Mañjuśrī, the symbol of wisdom.

  4.The elephant is the transformation body of the bodhisattva Samantabhadra, the symbol of teaching and practice.

  5.The ancient worthy is, of course, Linji.

  6.“Ji Xin riding in the Nine-Dragon Carriage” is a classic Chinese image of fealty and self-sacrifice. For background information, see Ji Xin in the Biographical Notes.

  7.The general Xiang Yu’s loss of his horse Zhui helped to seal his defeat in battle. See Xiang Yu in the Biographical Notes.

  Case 192 Linji Plants Pines1

  Once when Linji was planting pine trees, Huangbo asked, “Why plant so many trees in the deep mountains?”

  Linji answered, “First, I want to create good surroundings for the temple. Second, I want to create a landmark for future generations.” So saying, he took his mattock and hit the ground three times.

  “Be that as it may, you’ve already tasted thirty blows of my stick,” said Huangbo.

  Again Linji hit the ground three times with his mattock, then let out a large breath, “Haaaaa!”

  Huangbo said, “Under you, our school will flourish greatly throughout the world.”

  Later Guishan related this exchange to Yangshan Huiji. “At that time did Huangbo put his trust only in Linji, or is there someone else?” he asked.

  “There is another,” replied Yangshan, “but he’ll come so far in the future that I don’t wish to speak of him.”

  “Even so, I’d still like to know,” said Guishan. “Tell me what you can.”

  Yangshan said, “A man points south; his law extends to Wu and Yue. When he encounters the great wind, he will settle.” Yangshan thus prophesied the coming of Fengxue Yanzhao.2

  1.Also Record of Linji, Record of Pilgrimages 2.

  2.The identification of Yanzhao as the subject of Yangshan’s prophecy is based on the fact that he studied under Nanyuan Huiyong (“Nanyuan” means “South Temple”), that Yanzhao himself came from
the area of the ancient states of Wu and Yue near the coast of south-central China, and that he eventually resided on Dafeng (Great Wind) Mountain, at the temple called Fengxue (Wind Cave).

  Case 193 Baizhang’s “Already Explained”

  There was an old monk living at the temple of Baizhang Weizheng in Hongzhou. Seeing the sunlight streaming through a window, he asked, “Does the window go to the sunlight or does the sunlight go to the window?”

  The master said, “Venerable elder, there’s a guest in your room. You’d better return.”1

  Baizhang Weizheng asked Nanquan Puyuan, “Is there a Dharma that enlightened teachers everywhere have never expressed to people?”

  Nanquan said, “There is.”

  Weizheng asked, “What is it?”

  Nanquan answered, “Not-mind, not-buddha, [not-things].”2

  Weizheng said, “You’ve just expressed it!”

  Nanquan said, “That’s the way I see it; how about you?”

  Weizheng replied, “I’m not an ‘enlightened teacher.’ How should I know whether there’s a Dharma that has or hasn’t been expressed?”

  Nanquan said, “I don’t understand. Please, Dharma uncle, explain.”

  Weizheng responded, “I’ve already explained more than enough.”

  1.The passage to this point is sometimes treated as a separate koan. The remaining part of the passage, from “Baizhang Weizheng asked Nanquan Puyuan” to the end, appears as the Main Case of Blue Cliff Record 28 and the Main Case of Wumen guan 27.

  2.“Not-things” is added from the versions of this koan found in the Blue Cliff Record and Wumen guan.