The Undying Lamp of Zen

by Zen Master Torei Enji

  When Baizhang first had his nose twisted by Mazu, he saw through clearly; why then is there the story of his second inquiry?5 He told an assembly, “Buddhism is not a small matter. In the past I was deafened for three days by one shout from Mazu.”

  When Zhang Wujin was reading Xuedou’s citations of precedents,6 coming to the story of Baizhang calling on Mazu, he said, “Highly refined pure gold won’t change color.” Tossing aside the book, he said, “If it were really like this says, how could Linji exist today?” And he composed a verse saying,

  Mazu’s one shout at Great Hero Peak—

  The sound goes into his skull, deafened for three days.

  When Huangbo heard this, he stuck out his tongue;

  In Jiangxi they established the style of the school from this.

  Later he said to Yuanwu, “I used to dislike Xuedou’s presentation of Baizhang’s saying he was deafened for three days, and I said, ‘Highly refined pure gold wouldn’t change color.’ I have clearly realized that I didn’t understand the true school of Jiangxi.”

  Yuanwu said, “I recently wrote a verse on it with precisely the same meaning as yours.”

  Wujin said, “Can I hear it?”

  Yuanwu recited,

  Standing up the whisk and hanging up the whisk,7

  The whole works appears and disappears.

  “At one with this or detached from it?”

  His speech seems to draw a line.

  Thunder rumbles right from the crown,

  Needling out the fatal disease.

  Deaf for three days taking on a shout,

  If the lion cub’s spiritual power unleashed a counterattack,

  Even pure gold refined a hundred times would lose its color.

  Wujin was pleased. He said, “I had always been afraid the path of the masters had weakened, but now I can say I’ve seen a master statesman in monk’s garb. Luckily there is some reason beyond.”

  Linji, for another example, was greatly enlightened first at sixty strokes of the cane from Huangbo, but then he also associated with him for twenty years, throwing himself into a living forge, to be smelted a hundred times and refined a thousand times. Finally he climbed the mountain in the middle of summer retreat, stayed a few days, and then took his leave.

  Huangbo said, “You broke the summer retreat to come here; now you’re leaving without finishing the summer.” Linji said, “I came for a while to pay respects to you.” Huangbo then chased him away. After he’d gone a mile or so, Linji began to have some doubts about this, so he went back and finished the summer retreat.

  One day he took leave of Huangbo. Huangbo asked, “Where are you going?” Linji said, “If not south of the river, I’ll wind up north of the river.” Huangbo then hit him. Linji grabbed and held him and gave him a slap. Huangbo roared with laughter and called to his attendant, “Bring my late teacher Baizhang’s meditation brace and desk.” Linji said, “Attendant, bring fire.” Huangbo said, “Although you’re right, just take them and go—later on you’ll cut off the tongues of everyone on earth.”

  Now tell me, what was this all about? Nowadays people usually say, “His thieving mind had not yet died.” Ha, ha! If you waste time this way, some day you’ll have regrets.

  Yunmen said, “To have no trouble at all in the world is an expression of transition; even when you are able to not see a single form, this is but half the issue. You must also know that there is a time when the whole issue is brought up, above and beyond.”

  Sushan said, “Before the Xiantong era, I knew what pertains to the reality body; after the Xiantong era, I knew what is beyond the reality body.”8

  We are fortunate to have such examples of people of old; why not be thorough? Take the likes of Xuedou’s verses on one hundred examples—with each one he wanted to transmit this bit to descendants. In fact, all seventeen hundred koans are information on this little bit. Within them are the near and the far, the crude and the fine, the complete and the incomplete, in order to test whether or not you recognize this little bit. Therefore The Blue Cliff Record says,

  Jade is tested with water; gold is tested with a stone; a sword is tested with a hair; water is tested with a staff. In the school of patch-robe monks, with each word, each phrase, each act, each state, each exit, each entry, each greeting, each response, you need to see the shallow and the deep, you need to see whether someone is facing forward or backward.

  In the present time there are some genuine patch-robed ones who bring great doubt to bear on sayings for years, according to the model of the ancients; when the time comes and their work has matured, one day they suddenly realize enlightenment. Because what they attain emerges out of the ancients’ stories of the final end, they already think they know it. What they still don’t realize is that this is an event along the way.

  For example, the story of Zhaozhou’s dog basically clearly presents the task of progressive transcendence, no small matter;9 even so, when students first study this story and suddenly penetrate, they have only reached the gate—this is just temporarily borrowing the empowerment of the saying to gain access to the ground of essential nature; it is not yet complete knowledge of the most profound meaning.

  Simply because people have turned away from awareness and gotten involved in objects since beginningless time, their habits of confusion are deeply ingrained, and so when they come to find out this transcending Zen, everything they attain pertains to the process. This is why I have to distinguish this and put it in its place, repeating carefully, intent on pointing out the essentials of Zen. Let the knowledgeable try to get it themselves.

  Yantou said, “Even the great Deshan doesn’t know the last word.” He also said, “I regret that I didn’t tell him the last word at the start; had I told him, no one would be able to do anything to him.”10 Tell me, what is this principle? If there were no significance at all, would he have said these words?

  But don’t interpret a koan logically and think that’s what it is. To seek this in koans is very far off; you have to pass through to liberation on the koan before you get it. Zen Master Wuzu Fayan first studied with Yuanzhao Ben and understood all the stories, ancient and contemporary. Next he saw Fushan Yuanjian, who told him, “Buddha had a secret saying; Kasyapa didn’t conceal it.” Wuzu’s doubts then melted away. Later he studied with Baiyun.

  One day he cited the story of a monk asking Nanquan about the wish-fulfilling jewel, and wanted to ask a question about it. Baiyun scolded him, and Wuzu attained enlightenment, breaking out in a sweat all over.

  Not long after, Baiyun had Wuzu fill the post of head of the mill. One day Baiyun went to the mill and talked to Wuzu. “Do you know something?” he said.

  “No,” said Wuzu.

  Baiyun said, “Recently several Zen travelers came from Mount Lu. All of them have experienced enlightenment, and when I have them explain Zen, they can explain it; they can also comment aptly and also compare and criticize past and present.”

  Wuzu said, “How did you deal with them?”

  Baiyun said, “I told them they simply weren’t there yet.”

  Wuzu felt great doubt about this. He thought to himself, “Since they’ve been enlightened, and can explain and understand, how is it that they’re not there yet?” He went on wondering for days on end, to the point where food and drink had no flavor. Seven days later he finally realized what this meant, and all at once he let go of what he had hitherto treasured.

  He ran to see Baiyun. Baiyun was overjoyed for him, but Wuzu just laughed once, that’s all.

  Wuzu always told this story to students, noting, “Because of this, I broke out in a sweat all over. From this I understood the ‘clear wind after unloading.’”

  He also said to the community, “I traveled for fifteen years. First I called on Master Xian and got the hair. Next I met an old adept at Sihai and got the skin. Then I went to the elder Fushan Yuanjian and got the bones. Subsequently at Master Baiyun’s place I got the marrow. Only then did I presume to accept transm
ission and work as a teacher of others.”11

  See how he went through so many difficult straits before he was fit to be called a great teacher. Worthy of esteem, reviver of the Linji school, if he had not done all he did, would his descendants exist today?

  I now tell you clearly: even if you realize your essential nature and understand koans, and can explain Zen and comment in conformity with the school of the masters and cleverly compare the false and true of past and present, when you get here you still haven’t even dreamed of it. What is this principle? When your search reaches this point, you need to have some clarity.

  National Teacher Daio studied with Xutang. When Daio was going to return to Japan, Xutang sent him off with a verse:

  Knocking at the door of the school,

  Where the road ended, he kept going,

  Clearly telling Old Man Xutang

  His descendants over the Eastern Sea

  Would increase with the passing days.

  Tell me, what does this refer to? Why did he accept the prediction of increase with the passing days? People have no idea where this comes from and mistakenly call it inconceivable.

  Once he had knocked on the door of the school of the Buddhas and Masters and figured it out in detail, reviewing thousands and thousands of times, studying all the Zen that can be studied, understanding all the teachings that can be understood, penetrating all the sayings that can be penetrated, now what would he study? When you can’t find anything at all to investigate, that is called the end of the road. If he had stopped there, what would have been so good about Daio?

  For this reason, National Teacher Kanzan’s final admonitions say,

  A long time ago our ancestor Daio braved the hardships of wind and waves to go to China early on. He met old Zen Master Xutang at Jingci, studied sincerely, and had genuine realization. Later he completed the esoterica at Jinshan. That is why he got praised for going on when the road ends and received the prediction that descendants would increase day by day. The unalloyed transmission of the orthodox lineage of Yangqi to our country was the achievement of our great ancestor.12

  You should know this is very significant.

  National Teacher Daito first studied with Bukkoku. Through genuine seeking and unalloyed effort, one night he was suddenly greatly enlightened. In the middle of the night he knocked at Bukkoku’s door to present his insight. Bukkoku said, “This is genuine insight. You should set up the banner of Dharma and establish a school.”

  After that Daito heard Daio’s methods were very harsh, and he headed to Kyoto and went directly to Daio’s place. As they exchanged questions and answers back and forth, Daio didn’t agree with him at all.

  Then Daio posed the question, “Wuzu said to Foyan,13 ‘An ox goes through a window lattice: head, horns, and four hooves all get out; why can’t the tail get out?’ You try to make a statement.” National Teacher Daito commented, “Divining with a ladle, he listens to the empty sound.” Daio said, “Now that’s something like it.”

  Thereafter Daito sought instruction morning and evening, not daring to regress. Daio also presented him with the saying, “Are Cuiyan’s eyebrows still there? Yunmen said, ‘A barrier!’”14 Daito commented, “He adds error to error.” Daio said, “You’re right, but if you can focus on the word barrier, someday you’ll have a life beyond.”

  Later he suddenly penetrated the word barrier. Sweat ran all down his back. He hurried to the teacher’s room and made the comment, “Nearly the same way.” Daio was very much surprised. He said, “Last night I dreamed Yunmen came to my room, and today you’ve gotten through his word barrier. You’re a second coming of Yunmen!” Daito covered his ears and left.

  The next day he presented two verses:

  Once I passed through the cloud barrier,15

  South, north, east, west, the living road was clear.

  Lodging by night, traveling by day, neither guest nor host,

  My feet arouse a pure breeze underfoot.

  On passing through the cloud barrier, the former road’s not there:

  Under the blue sky in broad daylight, this is my home mountain.

  The wheel of potential gets through and changes, hard for people to reach;

  The golden ascetic gives up and goes home.

  Daio picked up a brush to write an afterword: “You accord in both light and darkness: I am not as good as you. With you, our school will flourish. But mature for twenty years before you let people know of this testimony.”

  That Zen Master Bukkoku was greatly admired by Bukko and was parent to Muso;16 how could he have easily spoken words of approval? The fact is that Daito was already clearly enlightened; he just lacked a bit. When he came into the presence of Daio, his realization was like a shadow, like a puddle compared to an ocean, like a hair in the immense sky, like an ant trying to shake an iron pillar, a mosquito in a gale. Shouldn’t he be happy? Who wouldn’t seek this?17

  I first experienced distinct clarity on Lotus Blossom Mountain in the province of Omi, but when I later went to the cave of the Incorrigible [Hakuin],18 I couldn’t even open my mouth. Thenceforth I lowered my head from the clouds and sought instruction morning and evening.

  One day my teacher said, “Suppose a powerful devil came up behind you and reached out and grabbed you and threw you into a blazing pit of fire. At this point, would you have any way out?” At that time I was unable to get up and leave my teacher’s room; I was so ashamed that I sweat all over. After that, whenever I went to his room, the teacher asked, “Do you have a way out?” I could never answer. If I had been like you folks, with your easygoing attitude, couldn’t I have answered with an action or an object? Because I deeply respect and believe in the significance of being thorough, I never said anything to cover up.

  Now I was uneasy all the time. Even the universe seemed cramped; the sun and moon seemed dark. In the spring of the next year, 1744, I asked to retire into seclusion to seek thoroughness day and night.

  The teacher came one day and said, “The stereotype of the stalwart is before you. Don’t be afraid of the stereotype; just find out the source of the stereotype. This is why it is said that the ancients worried about dying without reviving, while people today worry about reviving and so don’t die.

  “It’s like falling into the water. Only when you reach bottom can you come up as soon as your feet touch. If you’re so afraid of sinking that you flail wildly with your hands and feet, your whole body will tire out and you’ll drown.

  “This is called letting go over a steep cliff, then after perishing, returning to life. You must be thorough.”

  When I heard these words, it was like swallowing ghee. From this point on my work was greatly strengthened, and I spurred myself on all the more.

  Subsequently I read the Diamond sutra for several days and suddenly attained absorption in transcendent insight, to the point where I forgot body and mind.19 Then in order to test this, I also read the section [of the Flower Ornament-sutra] on the practical vows of Universal Good,20 and got some knowledge of the Flower Ornament cosmos. Next I read the Lotus-sutra,21 and coming to the section of life span, I suddenly realized the Lotus samadhi and saw all the teachings of Buddha’s whole lifetime, as if I were seeing them in the palm of my hand.

  I ran to tell the teacher, “I’ve wanted to read the canon for a long time, but never finished. Now I see through it at a glance.” The teacher said, “Good! This happiness of yours is like the tower-climbing story of the ministry president Chen Cao.22 How do you understand it?”

  I told him truthfully. The teacher said, “Be conscientious.” He also said, “Speaking for the official, how would you please the ministry president?” I tried several sayings, but none satisfied him. The next day in an interview I managed to present a saying that made the teacher get up unconsciously and hit me twice; he said, “You’ve finally managed to say something satisfactory. Even so, don’t take it easy. Later on you’ll come to know on your own.”

  The next day I again went for a
n interview. The teacher asked, “How do you understand the story of Sushan’s memorial tower?” I said, “He wants to cut off people’s root of life with a poisonous hand.” The teacher said, “What about after cutting off the root of life—precisely what is that life?” I said, “Sushan and the craftsman put forth a hand together.”23 The teacher said, “You’re not through yet.” I then also cited the story of Zhaozhou exposing the woman and said, “If I had been there, I’d have said to Zhaozhou, ‘Did you expose her before speaking or after speaking?’” The teacher said in Zhaozhou’s stead, “Go right ahead.” I said, “Then the woman of Taishan has been exposed by you.” The teacher abruptly asked, “Where do you meet the woman of Taishan?”24 As I tried to say, the teacher changed his expression and said in a harsh voice, “No, no—that’s not it.”

  The next day when I went for an interview, on seeing me coming, the teacher hurriedly stuck out his hand and said, “How does my hand resemble Buddha’s hand?” I came up with a saying immediately, and the teacher praised it highly. I then said, “You recently asked about the story of the woman burning the hut.25 At the time I missed the woman’s subtle skill. Saying what she did, the woman couldn’t but shock the monk into a depression and puzzle everyone on earth to death. I have a saying on behalf of the hermit; I’d grab the woman and say, ‘I’ve been receiving your support for twenty years.’” Before I had even finished, the teacher drew himself up and shouted so loud the sound penetrated my marrow. My chest hurt for several days, and my body and mind were in a daze, as if I were in a haze. I thought to myself, “I’ve attained enlightenment clearly—why am I like this? It must be that even though I have the eye to see nature, my power of meditation concentration is not yet mature.”