Daowu said, Wherever the body reaches, it is hands and eyes. He did not mean that the hands and eyes reach as hands and eyes. The hands and eyes that reach wherever the body reaches is expressed as Wherever the body reaches, it is hands and eyes.
Thus, Daowu did not say that the [Avalokiteshvara’s] body is hands and eyes. While using so many hands and eyes so many times, the hands and eyes are invariably Wherever the body reaches, it is hands and eyes.
You might be asked, “How does the bodhisattva use so many bodies and minds?” Then you might say, “Wherever the body reaches, it is just this.”
Between Yunyan’s all over the body and Daowu’s wherever the body reaches, it is not that one has expressed thoroughly and the other has not. Yunyan’s all over the body and Daowu’s wherever the body reaches cannot be compared to each other. Each one has expressed it thoroughly in regard to so many hands and eyes.
In this way, the Avalokiteshvara expressed by Old Man Shakyamuni has only one thousand eyes, twelve faces, thirty-three bodies, or eighty-four thousand manifestations. Yunyan and Daowu’s Avalokiteshvara has numberless hands and eyes. However, it is not a question of more or less. When you practice the numberless hands and eyes of Avalokiteshvara, expressed by Yunyan and Daowu, all buddhas experience Avalokiteshvara’s samadhi eight or nine out of ten.
Presented to the assembly on the twenty-sixth day, the fourth month, the third year of the Ninji Era [1242].
POSTSCRIPT
Since buddha dharma was brought from India [to China], many buddha ancestors have talked about Avalokiteshvara, but none of them match Yunyan and Daowu. That is why I am presenting only this case now.
Yongjia, Great Master Zhenjiao, said, “Not to see even one dharma is called a tathagata. This is the one who perceives with freedom [Avalokiteshvara].”
This confirms that the Tathagata and Avalokiteshvara both reveal their own bodies, but they are not separate bodies.
Mayu and Linji had understanding of the true hands and eyes. It is one of the many dialogues on Avalokiteshvara.
Yunmen spoke of Avalokiteshvara who “sees form and clarifies the mind, hears sound and realizes the way.”
Which form or sound does Avalokiteshvara not see or hear?
Baizhang spoke of Avalokiteshvara “entering reality.”
In the assembly described by the Shurangama Sutra, there is Avalokiteshvara of complete mastery.
In the assembly described by the Lotus Sutra, there is Avalokiteshvara who manifests the universal gate.
Avalokiteshvaras described by these ancients all work together with buddhas, mountains, rivers, and earth. Although working together with buddhas, mountains, rivers, and earth, these Avalokiteshvaras are still one or two manifestations of countless hands and eyes.
Presented to the assembly on the twenty-sixth day, the fourth month, the third year of the Ninji Era [1242].
35
ARHAT
[IT IS SAID IN the Lotus Sutra:] “An arhat is one who has transformed all afflictions, has no more delusion, has driven away self-interest, has removed all forms of bondage, and has achieved freedom of mind.”
This is a great arhat, who has obtained the fourth and final fruit in practicing with the Buddha. This is a buddha arhat.
Afflictions are a broken dipper with a missing handle, used a great many times. Has transformed all afflictions means that the entire body of the dipper has made a leap. Has driven away self-interest means coming in and out of the top of the head. Has removed all forms of bondage means nothing is hidden in the world of the ten directions. Freedom of mind can be understood as “flat in a high place and flat in a low place.” In this way, there are walls, tiles, and pebbles. Freedom means the undivided activity of mind that is actualized. Has no more delusion is not giving rise to delusions—delusion is obstructed by delusion.
The miraculous powers, wisdom, meditation, dharma expounding, guidance, and radiating light of an arhat are not the same as those of people outside the way or heavenly demons. An arhat’s vision of one hundred buddha worlds is not similar to that of an ordinary person’s. One says that barbarians’ hair is red, while the other says that there are barbarians with red hair.
Entering nirvana is an arhat’s practice of entering a fist. Thus, it is the wondrous heart of nirvana—there is no place to avoid. One who enters a nostril is a true arhat. One who has not entered a nostril is not an arhat.
It is said [in the Lotus Sutra], “Today we are true arhats. We will let the Buddha’s enlightened voice be heard by all.”
We will let the Buddha’s enlightened voice be heard by all means to let all beings hear the Buddha’s teaching. Why should this be limited to buddhas and disciples? To let all those who have knowledge, wisdom, skin, flesh, bones, and marrow hear it is to let it be heard by all beings. Those who have knowledge and wisdom are the land, grass, trees, walls, tiles, and pebbles. Those who sway, fall, prosper, and decline, and those who come and go in birth and death, all hear it. We will let the Buddha’s enlightened voice be heard by all should not be understood to mean merely that the entire world has ears.
Shakyamuni Buddha said [in the Lotus Sutra], “If some of my disciples call themselves arhats or pratyeka-buddhas and do not understand that all tathagatas only teach bodhisattva works, they are not the Buddha’s disciples. Neither are they arhats nor pratyeka-buddhas.”
The Buddha’s statement only teach bodhisattva works means that “I and buddhas in the ten directions know this very well.” It means, “Only buddha and buddha thoroughly understand the reality of all things.” It is unsurpassable, complete enlightenment.
Thus, the way bodhisattvas and buddhas call themselves, and the way arhats and pratyeka-buddhas call themselves, should be the same. Why so? Because they both understand that all tathagatas only teach bodhisattva works.
A teacher of old said, “In the shravaka [Hinayana] sutras, an arhat is regarded as the buddha ground.”
This statement is a clarification of the buddha way. It is not only a theory memorized by teachers of treatises, but also a common understanding in the buddha way. Study the teaching that regards an arhat as the buddha ground. Study the teaching that regards the buddha ground as an arhat.
There is not a single extra particle or thing other than the arhat fruit. How can there be extra complete enlightenment other than this? There is not a single extra particle or thing other than unsurpassable, complete enlightenment. How can there be four extra paths and fruits other than this?
At this very moment, when an arhat brings up all things, there is no eight lian or half a jin in all things. What an arhat brings up is mind beyond this, buddha beyond this, and thing beyond this. It is buddha eye beyond seeing. It cannot be discussed as before or after eighty thousand kalpas. Study an arhat’s power of plucking the eyeball. Extra things are entirely extra things.
Shakyamuni Buddha said [in the Lotus Sutra], “These monks and nuns think they have become arhats, attained their final bodies, and thoroughly experienced nirvana, so they do not seek unsurpassable, complete enlightenment. Such people are arrogant. It is groundless to be truly an arhat and not believe in unsurpassable, complete enlightenment.”
To believe in unsurpassable, complete enlightenment is proof of being an arhat. To believe in unsurpassable, complete enlightenment is to be entrusted with it, to receive transmission of it person to person, and to practice and realize it.
To be truly an arhat is not to attain the final body, or thoroughly experience nirvana, for an arhat does seek unsurpassable, complete enlightenment. To seek unsurpassable, complete enlightenment is to fool with an eyeball, to sit facing the wall, and to open the eye facing the wall. Although abiding in the all-inclusive realm, an arhat appears like a spirit and disappears like a demon. Although abiding in all time, there is a constant tossing back and forth of an insightful flash.
This is called seeking unsurpassable, complete enlightenment. Thus, it is seeking to be an arhat. Seeking to be an arhat is to be satisfied
with gruel, to be satisfied with cooked rice.
Keqin, Zen Master Yuanwu of Mount Jia, said:
After realization, people of old would go deeply into a mountain, a weed grove, or a stone cave, and cook meals in a broken pot for ten or twenty years. They would forget all about the human world and reject its dusty treasures. But today you may not want to do that.
Just hide your name, obscure your traces, and remain an old gimlet. Merge with realization and experience receptive samadhi according to your capacity. Remove the effects of your past actions and become free from old habits. If your capacity is greater, help others, create wisdom relationships, polish the tips of your feet, and mature. Just as if you were picking one or even half a blade of grass from a thick patch of weeds, join those who have wisdom and help them to get away from the chain of birth and death. In this way, you can benefit future generations and repay the deep kindness of buddha ancestors.
Or, if it so happens that the fruit that has lived through frost and dew ripens, take this fruit into the world to transform humans and devas, responding to situations and following circumstances, but without ever having a seeking mind.
Why depend on influential people and follow worldly trends while confusing common people and ignoring sages, grasping for benefit and looking for fame? This would only cause you to fall into an unceasing hell.
Even if you do not have an opportunity to be active in the world, if you simply do not create causes that lead you to hell, you will be an arhat truly free from the dusty world.
Thus, a patch-robed monk of genuine form is a true arhat free from the dusty world. If you want to know the characteristics of an arhat, it is just this. Do not be confused by words of treatises in India. Jiashan of China is a buddha ancestor who has received authentic transmission person to person.
Baizhang, Zen Master Dazhi of Mount Baizhang, Hong Region, said, “Eyes, ears, nose, tongue, body, and mind are not stained by greed for things that do or do not exist. This is called receiving and maintaining the four-line verse. It is called the four fruits.”
These eyes, ears, nose, tongue, body, and mind, that are not confined by self or other, cannot be measured or thoroughly experienced from beginning to end. Thus, the entire body is unstained by greed. It is unstained by things that do or do not exist. The entirety of receiving and maintaining the four-line verse is called not stained. It is also called the four fruits. One who has attained the four fruits is an arhat.
This being so, the eyes, ears, nose, tongue, body, and mind that are actualized right now are an arhat, free and transparent from root to twig. To arrive at a barrier is receiving and maintaining the four-line verse. This is the four fruits. Transparent top, transparent bottom, the whole body is actualized. Not a hairbreadth slips away.
In the end, how should we say what it is? It is thus:
Within the ordinary, the arhat is immersed in all things.
Within the sacred, the arhat is liberated.
The arhat and all things practice together.
Realizing arhat is being immersed in arhat—
an old fist before the King of the Empty Eon.
Abiding at the Kannondori Kosho Horin Monastery, Uji County, Yamashiro Province, this is presented to the assembly on the fifteenth day, the fifth month, the third year of the Ninji Era [1242].
36
CYPRESS TREE
ZHAOZHOU, WHO WOULD later become Great Master Zhenji, the thirty-seventh ancestor from Shakyamuni Tathagata, first aroused the aspiration for enlightenment at age sixty-one, and left home to study the way.
At this time he vowed, “I will teach even a hundred-year-old person who has less understanding than I. I will inquire about the way even from a seven-year-old child who surpasses my understanding.”
Having made this vow, he journeyed south. While asking about the way, he got to Mount Nanquan and bowed to Nanquan, Priest Puyuan.
Nanquan was lying down in the abbot’s room. When he saw Zhaozhou, he asked, “Where are you from?”
Zhaozhou said, “The Ruixiang [Auspicious Image] Monastery.”
Nanquan asked, “Is there an auspicious image over there?”
Zhaozhou replied, “There is no auspicious image, but there is a re clining Tathagata.”
Hearing this, Nanquan sat up and said, “Are you a novice with a teacher?”
Zhaozhou said, “Yes, I am a novice with a teacher.”
Nanquan asked, “Who is your teacher?”
Zhaozhou said, “It is still cold in early spring. I respectfully bow to you and wish you an auspicious life.”
Nanquan called the practice coordinator and said, “Take care of this novice.”
From that time, Zhaozhou stayed at Nanquan’s monastery without ever leaving. He endeavored in the way for thirty years, avoiding inessential activities, not wasting time.
After receiving transmission of the way, he resided as abbot at the Guanyin Monastery in Zhao Region for thirty years. His abbacy was unique. One day he said:
With an empty stomach I look at smoke rising from nearby kitchens.
Having bidden farewell to dumplings and steamed bread last year,
my mouth still waters thinking of them.
There is little room for mindfulness but much for despair.
From a hundred neighboring houses, no one gives to the monastery.
Visitors come for tea,
but not finding a treat, they leave unhappy.
How pathetic! Zhaozhou’s monastery rarely even fired up its stove to boil plain rice. They hadn’t tasted various flavors for more than a year. One hundred neighbors came for tea; those who didn’t want tea stayed away. Visitors bringing gifts of tea come from outside the village. Even though monks were searching for a master, they might not be dragons and elephants remembering to bring food offerings.
At another time Zhaozhou said:
Reflecting on home leavers in the world,
I wonder how many abbots like myself
have only broken bamboo strips on a dirt bed.
My pillow of woven willow twigs lacks a cover.
There is no incense to offer to the sacred image.
Only the smell of cow dung rises from the incense bowl.
From these words you can feel the purity of Zhaozhou’s monastery. Learn from this excellent example. However, he did not have many monks, fewer than twenty, because it was difficult to follow such a practice. The monks’ hall was small, without front and back sitting platforms. No lanterns were lit at night and no charcoal burned in winter. You could call it a pitiable life for his old age. The pure practice of the old buddha was like this.
Once, a leg of one of the sitting platforms broke. Zhaozhou replaced it with a burned stick that had rope tied around it. It was like that for some years. When a monastery officer wanted to repair it, Zhaozhou would not allow it. This is an unparalleled example throughout time.
Usually there was no grain visible in the gruel, and hungry monks sat next to drafty windows. He and the assembly often picked nuts for their meals.
Nowadays, we who follow his teaching admire his pure practice. Although we cannot come up to Zhaozhou’s standard, we keep it in mind, longing for the ancient way.
Once, he said to the assembly, “I was in the south for thirty years engaged wholeheartedly in zazen. Students, if you want to realize the single great matter, clarify what is essential through zazen. If you practice three years, five years, twenty or thirty years, and still have not attained the way, you can cut off this old monk’s head and make a urine dipper from it.”
This was his commitment. Indeed, endeavor in zazen is the straight path of the buddha way. Clarify the principle through sitting and seeing.
Later someone commented: “Zhaozhou is an ancient buddha.”
Zhaozhou was asked by a monk, “What is the meaning of Bodhidharma’s coming from India?”
Zhaozhou said, “The cypress tree in the garden.”
The monk said, “Reverend, please do not use an object
to guide me.”
Zhaozhou said, “I am not using an object.”
The monk said, “What is the meaning of Bodhidharma’s coming from India?”
Zhaozhou said, “The cypress tree in the garden.”
Although this koan originated with Zhaozhou, all buddhas have in fact created it with their whole bodies. Who could own it?
What we should learn from this is that the cypress tree in the garden is not an object, Bodhidharma’s coming from India is not an object, and the cypress tree is not the self.
Thus, there is just Reverend, please do not use an object to guide me, and just I am not using an object.
Which reverend is hindered by reverend? If not hindered, the reverend is I. Which I is hindered by I? Even if the I is hindered, it is a true person. What object is hindered by Bodhidharma’s coming from India? An object is always Bodhidharma’s coming from India. However, Bodhidharma’s coming from India and the object are not sequential.
Bodhidharma’s coming from India is not necessarily the treasury of the true dharma eye, the wondrous heart of nirvana. It is beyond this mind, beyond this buddha, beyond this object.
Treasury of the True Dharma Eye Page 54
