Entangling Vines Read online

  A single “tock!”—all knowledge forgotten

  No need for further study and practice.

  Daily activities proclaim the Ancient Way.

  No more falling into passive stillness.

  Wherever I go I leave no trace;

  In the world I forget proper conduct.

  Everywhere Masters of the Way

  Speak of this as the highest function.

  The revised version is:

  A single “tock”—all prior knowledge forgotten

  This is not the result of practice—

  Daily activities proclaim the Ancient Way.

  No more falling into passive stillness.

  Wherever I go I leave no trace;

  In all situations my actions are free.

  Everywhere masters of the Way

  Speak of this as the highest function.

  Similarly, the existing notes have been considerably rewritten and a number of new notes added on the basis of information provided by Dōmae. The research contained in these notes must therefore be credited largely to Dōmae; I served primarily as his appreciative translator.

  Dōmae also uncovered interesting new information on the historical development of the Kattōshū when he examined the Genroku edition—the original edition of 1689—at the National Diet Library in Tokyo. As noted in the Translator’s Preface, he discovered that this edition was significantly different from the Ansei edition of 1858, containing considerably fewer cases and showing such signs of textual immaturity as the repetition of several koans in both the first and second sections. Prof. Andō Yoshinori, on whose study of the Kattōshū I relied in my original Preface, revised his analysis in line with Dōmae’s research when he published his Chūsei Zenshū ni okeru kōan no kenkyū (Koans in the Medieval Zen School) in 2011. I, too, have emended my historical comments in the Preface to reflect this new material.

  I have also followed Dōmae’s lead in renumbering the koans in accordance with the system used in the standard Kattōshū text. In contrast to Kajitani, who assigns separate numbers to all of the entries in the text, the editors of the standard text considered a number of the koans to be subsidiary to the immediately preceding koans and thus left them unlisted in the table of contents. Although Dōmae does list them, he assigns the same number to the koan and its subsidiary (or subsidiaries), distinguishing the two by adding a “1” to the main case and a “2” to the subsidiary. Thus there are Cases 19-1 and 19-2, 22-1 and 22-2, 28-1 and 28-2, and 207-1 and 207-2. The largest number of subsidiaries, five, are those connected with “Zhaozhou’s ‘Wu,’” with “Zhaozhou’s ‘Wu’” itself numbered 46-1 and the subsidiaries numbered 46-2, 46-3, etc. Certain other koans treated by Kajitani as single koans (such as 183 and 270) actually consist of two sections: the main case followed by the comments of the master Xutang Zhiyu. These koans are returned to their divided form by Dōmae; thus we have Cases 183-1 / 183-2 and 270-1 / 270-2.

  In the original text the koan “Buddha Straight, Ancestors Crooked” is located immediately after “Zhaozhou’s ‘Wu.’” However, since “Buddha Straight, Ancestors Crooked” is followed by the five koans subsidiary to “Zhaozhou’s ‘Wu,’” Dōmae felt it appropriate to relocate it after these five, another decision in which I have followed his lead.

  The final result is a numbering system that is somewhat more complicated than the system in the 2004 edition of Entangling Vines, but that more accurately represents the true relationship between the respective koans.

  Other changes include expanded biographies of a number of the masters in the Biographical Notes, partly in response to comments by readers that they particularly enjoyed this part of the book. The need for a full index was also mentioned by readers, and quickly became apparent to me, too, as I searched, often futilely, for koans whose titles I couldn’t recollect or obscure items of information buried in the footnotes. The index in the present edition will, I hope, help alleviate these and other problems, despite the difficulties inherent in indexing what is, in effect, a collection of anecdotes and stories.

  Nelson Foster, Dharma heir of Robert Aitken Roshi and teacher at the Ring of Bone Zendo, whose insightful advice contributed greatly to the 2004 edition, graciously agreed to provide a foreword for this Wisdom edition. Foster’s essay, focusing on the often misunderstood issue of what it means to work with koans as part of meditation practice, sets the right tone for a book intended as an aid for traditional Rinzai Zen training.

  Finally, I would like to express my appreciation to Josh Bartok, senior editor at Wisdom Publications, and the rest of the Wisdom staff for their generous help in making this new edition possible.

  Thomas Yūhō Kirchner

  Rinsen-ji, Kyoto

  Conventions and Abbreviations

  ENTANGLING VINES is intended primarily as an aid to English-speaking practitioners of Zen meditation in the Japanese Rinzai tradition. Although I have attempted to produce a book that meets at least minimal academic standards, it is not essentially a scholarly work, and the academic apparatus is consequently not overly elaborate. Sources for the koans, when identified at all, are generally limited to the other well-known koan collections that are presently available in English translation, such as the Wumen guan, Blue Cliff Record, and Record of Linji. Annotation is, as much as possible, strictly factual in nature; interpretive material, although often unavoidable, has in most cases been kept to a minimum in order not to limit the usefulness of a koan in practice situations.

  The Chinese text used in the present translation is based on the version prepared by the International Research Institute for Zen Buddhism and available from the Institute’s website. This text was then collated with Dōmae Sōkan’s 2010 edition and corrected when necessary.

  The biographies in the lengthy Biographical Notes section are chiefly for the purpose of providing context for the koans (they also provided an opportunity to translate a number of extra koans). Thus the entries do not attempt to present the latest scholarly research on the masters mentioned, but rather summarize the traditional accounts of the masters’ lives and teachings, as such accounts are generally what is most relevant when working with the koans. Readers who wish to know more about Zen history from an academic point of view should refer to the excellent studies by scholars such as Philip Yampolsky, John R. McRae, Peter N. Gregory, and Dale S. Wright.

  Generally speaking, everyone whose name appears in a koan, no matter how minor his or her role, is given an entry in the Biographical Notes; when such a person’s name appears in the text notes or in the biographical entry for another person it is italicized and no Chinese characters or dates are provided (these are given in the biographical entry itself). People who appear only in the text notes or in the biographical entries of other people do not (with a few notable exceptions) receive biographical entries of their own; Chinese characters and dates are provided for these figures when they are mentioned.

  The Bibliography consists primarily of works I consulted during the course of translating the Kattōshū. It is thus a highly selective list; a complete listing of Japanese and Western-language Buddhist works related in some way to the Kattōshū would constitute a small book in itself.

  Sanskrit Buddhist terminology is treated as much as possible as accepted English vocabulary. Words that are now generally known to English readers familiar with Eastern thought, such as “samsara” and “samadhi,” appear unitalicized and without diacritical marks. Words that are less familiar, such as “dharmakāya” or “nirmāṇakāya,” are unitalicized but retain diacritical marks, as do proper nouns. The titles of texts are sometimes given in translation and sometimes not, depending upon which form I felt more likely to be familiar to readers. For example, the title of the Wumen guan is given in its Chinese form, while that of the Biyan lu is given in English as the Blue Cliff Record.

  I have tried to keep capitalization to a minimum, partly in agreement with the present trend in publishing toward lowercasing, and partly because usages like
“Truth,” “Nothingness,” and “the Absolute” suggest the existence of a kind of Neoplatonist realm of (capitalized) Buddhist Reality separate from (lowercased) everyday reality. I have, however, followed the Wisdom house style in capitalizing “dharma” when it refers to the Buddhist teachings or universal truth and lowercasing it when it refers to phenomena. Similarly, the word “way” is capitalized when it serves as a translation of “Tao,” since “way” as “Tao,” if not capitalized, can often be taken to mean “method” or “manner.” Terms like “buddha” and “tathagata” are capitalized when referring to Śākyamuni or other specific persons but lowercased when used as general nouns.

  The following abbreviations were adopted:

  C. Chinese

  J. Japanese

  T Taishō shinshū daizōkyō

  (Buddhist canon published in the Taishō era)

  X Shinsan Dainihon Zokuzōkyō

  (Revised supplement to the Japanese Buddhist canon)

  REEPR The Rider Encyclopedia of Eastern Philosophy and Religion. London: Rider, 1989.

  ZGDJ Zengaku daijiten (Zen studies dictionary), ed. Komazawa Daigakunai Zengaku Daijiten Hensansho . Tokyo: Taishūkan, 1985.

  ZGJI Zengo jii (Zen glossary), ed. Imai Fukuzan and Nakagawa Shūan . Tokyo: Hakurinsha, 1935.

  ZGJT Zengo jiten (Zen lexicon), ed. Iriya Yoshitaka and Koga Hidehiko . Kyoto: Shibunkaku, 1991.

  Entangling Vines

  Part 1

  Case 1 Pacifying the Mind of the Second Patriarch1

  Huike, the Second Patriarch, said to Bodhidharma, “My mind is not yet at rest. Master, I implore you, set my mind to rest.”

  The master replied, “Bring your mind here and I’ll set it to rest for you.”

  Huike said, “I’ve searched for my mind, but am unable to find it.”

  “There,” said the master, “I’ve set your mind to rest.”

  1.Also Wumen guan 41, Main Case. For background material on this koan see Huike in the Biographical Notes.

  Case 2 The Sixth Patriarch’s Robe and Bowl1

  The senior monk Huiming pursued Huineng, the Sixth Patriarch, to Dayu Peak. Huineng, seeing him come, put the robe and bowl on a rock and said, “This robe represents faith. How can it be taken by force? You may have it.”

  Huiming tried to pick it up, but, like a mountain, it couldn’t be moved. Shaken and frightened, Huiming said, “I came in search of the Dharma, not for the sake of the robe. Lay brother,2 please instruct me.”

  Huineng said, “Think not of good, think not of evil. At this very moment, what is your original face before your father and mother were born?”3

  At that moment Huiming was deeply enlightened, and his entire body flowed with sweat. With tears in his eyes, he bowed and asked, “Is there any meaning still more profound than the hidden meaning and words you have just imparted to me?”

  “There’s nothing hidden about what I have revealed,” replied Huineng. “If you turn your own light inward and illuminate your original face, what is hidden is within yourself.”

  Huiming said, “Although I practiced with the assembly under Hongren, I had yet to realize my original face. Now that you have shown the way in, I’m like one who has tasted water and knows for himself whether it’s cold or warm. You, lay brother, are now my teacher.”

  Huineng replied, “If that’s how it is with you, then you and I are equally the disciples of Hongren. Take good care of yourself!”4

  1.Also Wumen guan 23, Main Case. For background material on this koan, see Huineng and Huiming in the Biographical Notes. The word , translated here as “robe” for the sake of simplicity, actually referred in ancient China not to the monk’s robe but to the , a clerical garment used primarily in ceremonies (see Case 95, note 1, for more detail).

  2.A lay brother was, in China, a nonordained worker in a monastery. Huineng is said to have been the first Chinese lay brother. In Japan the term was applied to people, both ordained and nonordained, who were engaged in caring either for the senior clergy or for the temple buildings.

  3.The translation of this line follows the interpretation of Japanese Zen. The Chinese text can also be translated, “What was your original face before your father and mother gave birth to you?”

  4.This statement, , is usually interpreted in Japanese Zen to mean “Maintain well this teaching you have received.”

  Case 3 Wuzu’s “Someone’s Servants”1

  Wuzu Fayan of Mount Dong said to the assembly, “Even Śākyamuni and Maitreya are merely someone’s servants.2 Tell me, who is it?”

  1.Also Wumen guan 45, Main Case.

  2.Śākyamuni is the historical buddha; Maitreya is the buddha of the future. See Śākyamuni and Maitreya in the Biographical Notes.

  Case 4 Yunmen’s “Mount Sumeru”

  A monk asked Yunmen Wenyan, “Is anything amiss when not a single thought arises?”

  Yunmen replied, “Mount Sumeru!”1

  1.In Indian cosmology Mount Sumeru is the enormous mountain at the center of each world-system in the universe. The mountain stretches from 84,000 yojana below the surface of the sea to 84,000 yojana above it (a yojana is variously defined as between six and fifteen kilometers in length). The god Indra resides on its summit in Trāyastrimśa Heaven, and the four heavenly kings dwell on its four sides. It is surrounded by seven concentric golden mountain ranges, each separated by a sea of fresh water. Beyond these is a saltwater ocean containing the four continents of our world-system: Pūrvavideha to the east, Aparagodānīya to the west, Uttarakuru to the north, and Jambudvīpa (the human realm) to the south of Sumeru. Surrounding the entirety are two ranges of iron mountains.

  Case 5 Mazu’s “This Very Mind”1

  Damei Fachang of Ming Province asked Mazu Daoyi, “What is buddha?”

  Mazu answered, “This very mind is buddha.”

  Later another monk asked Mazu, “What is buddha?”

  The master replied, “Not mind, not buddha.”

  1.The first question-and-answer exchange forms Wumen guan 30, Main Case; the second forms Wumen guan 33, Main Case. For a follow-up see Damei Fachang in the Biographical Notes.

  Case 6 Zhaozhou’s “Drop It!”1

  Yanyang Shanxin asked Zhaozhou Congshen, “If I come with nothing, what then?”

  “Drop it!” replied Zhaozhou.

  “But I’ve come with nothing,” answered Yanyang. “How can I drop it?”

  “Then go on carrying it!” said Zhaozhou. At this Yanyang was deeply enlightened.

  1.Also Record of Equanimity 57, Main Case.

  Case 7 Doushuai’s Three Barriers1

  Doushuai Congyue devised three barriers to test his students:

  Pulling weeds and exploring the mystery are solely for the purpose of seeing your true nature.2 So, right now, where is your true nature?

  If you realize your true nature, you escape birth-and-death. So as the light in your eyes dims,3 how do you escape?

  When you escape birth-and-death, you know where you go. So as your four elements separate,4 where do you go?

  1.Also Wumen guan 47, Main Case.

  2.“Pulling weeds” refers either to clearing a path to call upon a teacher, or to removing obstructive thoughts and delusions. “The mystery” translates ; “dark” is the original sense of the word, but it came to indicate, in Taoism and later in Zen, “the hidden,” “the mysterious,” or “the abstruse principle.”

  3.That is, as you approach death.

  4.The four great elements—earth, water, fire, and air—signify the various components of the body, with earth representing the solid elements, water the liquid elements, fire the life energies, and air the bodily movements. Thus the separation of the four elements signifies the total dissolution of the physical body.

  Case 8 Lingyun Sees Peach Blossoms

  Lingyun Zhiqin of Fuzhou was enlightened upon seeing the blossoms of a peach tree. In a verse he said:

  For thirty years I sought a sword-master.1

  How many times
have leaves fallen and new buds appeared?

  But ever since seeing the peach blossoms,

  From then till now I have never doubted again!

  Later he related this verse to his master, Guishan Lingyou. Guishan said, “Those who enlighten through circumstances2 never regress. Take good care of yourself!”

  When Xuansha Shibei heard about this, he said, “Lingyun may well have been right, but I’ll guarantee that his understanding was incomplete.”3

  Wuzu Fayan4 said, “You talk of complete and incomplete? Thirty more years of training!”

  Later, during a lecture, a monk asked Dachuan Puji about the verse. Dachuan said, “A thief has no peace of mind.”5

  1.“Sword-master” indicates a master of the Way, one who wields the sword of wisdom that cuts the root of delusion, “the sword that freely gives life or takes it away.”

  2.“Those who enlighten through circumstances” translates , which refers to those who reach enlightenment not through the teachings of a master but spontaneously through the functioning of the senses.

  3.This can be a statement of either praise or blame, but in this case it is one of praise. Xuansha later sent Lingyun a laudatory verse.