all at once opens one blossom, two blossoms,
three, four, five blossoms, uncountable blossoms,
not proud of purity,
not proud of fragrance;
spreading, becoming spring,
blowing over grass and trees,
balding the head of a patch-robed monk.
Whirling, quickly changing into wild wind, stormy rain,
falling, snow all over the earth.
The old plum tree is boundless.
A hard cold rubs the nostrils.
The old plum tree spoken of here is boundless. All at once its blossoms open, and of itself the fruit is born.
It forms spring; it forms winter. It arouses wild wind and stormy rain. It is the head of a patch-robed monk; it is the eyeball of an ancient buddha. It becomes grass and trees; it becomes pure fragrance. Its whirling, miraculous quick transformation has no limit. Furthermore, the treeness of the great earth, high sky, bright sun, and clear moon derives from the treeness of the old plum tree. They have always been entangled, vine with vine.
When the old plum tree suddenly opens, the world of blossoming flowers arises. At the moment when the world of blossoming flowers arises, spring arrives. There is a single blossom that opens five petals. At this moment of a single blossom, there are three, four, and five blossoms, hundreds, thousands, myriads, billions of blossoms—countless blossoms. These blossomings are not-being-proud-of one, two, or countless branches of the old plum tree. An udumbara blossom and blue lotus blossoms are also one or two branches of the old plum tree’s blossoms. Blossoming is the old plum tree’s offering.
The old plum tree is within the human world and the heavenly world. The old plum tree manifests both human and heavenly worlds in its treeness. Thus, hundreds and thousands of blossoms are called both human and heavenly blossoms. Myriads and billions of blossoms are buddha ancestor blossoms. In such a moment, “All buddhas have appeared in the world!” is shouted; “The ancestor was originally in this land!” is shouted.
Rujing ascended the teaching seat and said to the assembly:
When Gautama’s eyeball vanishes,
plum blossoms in snow, just one branch,
become thorn branches, here, everywhere, right now.
Laughing, spring wind blows madly.
This is the time for all human and heavenly beings to turn toward attaining the way, as the old buddha’s dharma wheel is turned to the extreme limit of the entire world. Even clouds, rain, wind, and water, as well as grass, trees, and insects, do not fail to receive the benefit of this teaching. Heaven, earth, and land are vigorously turned by this dharma wheel. To hear words never heard before is to hear these words. To attain what has never existed is to attain this teaching. This is the dharma wheel that cannot be seen or heard without having some inconceivable good fortune.
Now in Great Song China, both inside and outside of its one hundred and eighty regions, there are uncountable mountain temples and town temples. Many monks abide there, but those who have not seen Rujing are many, and those who have seen him are few. Further, fewer have heard his words, not to mention those who have personally met with him face to face. Even fewer have been allowed to enter his chamber. Among these few, how many have been allowed to take refuge in his skin, flesh, bones, and marrow, eyeball and face?
Rujing did not easily allow monks to join his monastery. He would say, “Those who are accustomed to a lax way-seeking mind cannot stay in this place.” He would chase them out and say, “What can we do with those who have not realized original self? Such dogs stir people up. They should not be permitted to join the monastery.”
I have personally seen and heard this. I think to myself, “Which roots of unwholesome actions made it impossible for them to abide with the master even though they were from the same country? With what fortune was I allowed not only to join the monastery, but to enter the chamber whenever I wished, to take refuge in his venerable form, and to listen to the dharma words, even though I was someone from a remote country? Although I was foolish and ignorant, it is an excellent causal relationship that is not at all hollow.”
When Rujing was giving guidance in Song China, there were those who could receive personal guidance from him and those who could not. Now that he has left Song China, it is darker than dark night. Why? Because there is no old buddha like Rujing—before or after him. Therefore, you who study later should think about this upon hearing these words. Do not think that human and heavenly beings everywhere see and hear this dharma wheel.
The plum blossoms in snow is the emergence of an udumbara blossom. How often do we see the eyeball of the true dharma of our Buddha Tathagata but do not smile, missing his blink? Now we authentically receive and accept that plum blossoms in snow are truly the Tathagata’s eyeball. We take them up and hold them as the eye at the top of the head, as the pupil of the eye.
When we enter into plum blossoms and fully study them, there is no room for doubt to arise. They are already the eyeball of “Alone above and below the heavens, I am the honored one,” and again, “most honored in the world of phenomena.”
Thus, heavenly blossoms in heaven, heavenly blossoms in the human world, mandara blossoms raining from heaven, great mandara blossoms, manjushaka blossoms, great manjushaka blossoms, and all blossoms of inexhaustible lands in the ten directions are one family of plum blossoms in snow. Because they bloom as offerings of plum blossoms, billions of blossoms are one family of plum blossoms. They should be called young plum blossoms. Furthermore, flowers in the sky, flowers on the earth, and flowers of samadhi are all the large and small members of plum blossoms’ family.
To form billions of lands within blossoms and to bloom in the land is the gift of plum blossoms. Without the offering of plum blossoms there is no offering of rain or dew. The life vein consists of plum blossoms. Do not regard plum blossoms merely as snow all over the Shaolin Temple of Mount Song. They are the Tathagata’s eyeball illuminating overhead and underfoot. Do not regard plum blossoms merely as snow of the Snow Mountains or the Snow Palace. They are the Old Gautama’s eyeball of true dharma. The eyeballs of the five eyes are fully manifested in this place. The eyeballs of one thousand eyes are completed in this eyeball.
Indeed, Old Gautama’s radiant light of body-mind contains not one unillumined particle of the reality of all things. Even if there is a difference of views between human and heavenly beings, and the minds of ordinary and sacred are separate from one another, snow-all-over is earth, earth is snow-all-over. Without snow-all-over there is no earth in the entire world. The intimate outside-inside of this snow-all-over is Old Gautama’s eyeball.
Know that blossoms and ground are entirely beyond birth. Because blossoms are beyond birth, ground is beyond birth. Because blossoms and ground are entirely beyond birth, eyeball is beyond birth. “Beyond birth” means unsurpassed enlightenment. To see it just this moment is plum blossoms in snow just one branch. Ground and blossoms, birth permeating birth. This snow, all over means snow completely covers outside and inside.
The entire world is mind ground; the entire world is blossom heart. Because the entire world is blossom heart, the entire world is plum blossoms. Because the entire world is plum blossoms, the entire world is Gautama’s eyeball.
Here, everywhere, right now is mountains, rivers, and earth. Everything, every moment, is realization everywhere of “I am originally in this land, transmit dharma, and save deluded minds. One blossom opens five petals. The fruit matures of itself [as expressed by Bodhidharma].” Although there is the coming [of buddha dharma] from India and proceeding east-ward, this is the everywhere of plum blossoms right now.
Realization of this right now is nothing other than become thorn branches everywhere right now. A great branch is the right now of old branches and new branches. A small twig is the everywhere of old twigs and new twigs. Study this place as everywhere and study everywhere as now.
Within three, four, five, or six blossoms is within countless blossoms. Blossoms
embody deep, vast characteristics of inside, and reveal high and vast characteristics of outside. This outside-inside is the blooming of one blossom. Because there is just one branch, there are no other branches, no other trees. Every place reached by one branch is right now. This is Old Man Gautama. Because it is just one branch, it is entrusting, heir to heir.
This being so, “I have the treasury of the true dharma eye. This is entrusted to Mahakashyapa” and “You have attained my marrow.” This realization everywhere leaves nothing that is not deeply revered. Thus, five petals open; the five petals are plum blossoms.
Accordingly, there are Seven Original Buddha ancestors, twenty-eight Indian ancestors, six early Chinese ancestors, and nineteen later Chinese ancestors. They are all just one stem opening five petals, five petals in just one stem. Practicing thoroughly one branch and practicing thoroughly five petals is plum-blossoms-in-snow authentically receiving, entrusting, and encountering. Turning body and mind inside the ceaseless murmuring of just one branch, clouds and moon are one, valleys and mountains are separate.
However, those who have no penetrating eye say, “‘One blossom opens five petals’ means that Bodhidharma brings forth the five early Chinese ancestors. Because this line of five ancestors cannot be equaled by those coming either before or after, they are called five petals.” This statement is not worth criticizing. Those who say so do not study with buddhas and ancestors. What a pity! How can the road of five petals in one blossom be limited to the five ancestors? Are those who came after Huineng, the Sixth Ancestor, not to be mentioned? This does not even attain the level of childish talk! Never pay attention to such statements.
Rujing ascended the teaching seat at the beginning of a year and said:
The first day of the year is auspicious.
Myriad things are all new.
In prostration, the great assembly reflects:
Plum blossoms open early spring.
I reflect quietly: Even if all the old gimlets in the past, present, and future drop away the body in the entire ten directions, unless they can say, “Plum blossoms open early spring,” who can acknowledge them as those who have mastered the way? Rujing alone is the old buddha of old buddhas.
He means that, accompanied by the opening of plum blossoms, the entire spring comes forth early. Myriad springs are one or two characteristics of plum blossoms. One spring causes myriad things to be all new, and causes all things to be on the first day of the year. Auspicious means the true eyeball. Myriad things are not merely the past, present, and future, but both before and after the King of the Empty Eon. Because immeasurable, inexhaustible past, present, and future are entirely new, this newness drops away newness. Therefore, in prostration the great assembly reflects, because the great assembly that reflects in prostration is just this.
Rujing ascended the teaching seat and said to the assembly:
One word—precisely!
The long ages do not move.
Willow eyes arouse new twigs.
Plum blossoms fill old branches.
This means that the endeavor of the way throughout a hundred great eons is, from beginning to end, One word—precisely! Practice in the moment of a thought is both before and after The long ages do not move.
This causes the new twigs to grow thickly and makes the eyeballs clear and bright. Although they are new twigs, they are eyes. Although they are nothing but eyes, they are seen as new twigs. Penetrate this newness as Myriad things are all new.
Plum blossoms fill old branches means that plum blossoms are totally old branches and pervade old branches: old branches are nothing but plum blossoms. In this way blossoms and branches merge. Blossoms and branches are born of the same moment. At once blossoms and branches are filled. Because blossoms and branches are filled as one, “I have the true dharma. This is entrusted to Mahakashyapa.” Each face is filled with taking up the flower; each blossom is filled with breaking into a smile.
Rujing ascended the teaching seat and said to the assembly:
Willows flourish a sash.
Plum blossoms wear an armband.
This armband is not a brocade or a jewel. It is plum blossoms blooming. Plum blossoms blooming is “My marrow has attained you.”
When King Prasenajit invited Venerable Pindola and offered a noon meal, the king said, “I have heard that you saw the Buddha in person. Is that so?”
Pindola answered by raising his eyebrow with his hand.
Rujing said in his poem:
Raising an eyebrow, he answers the question.
He saw the Buddha in person and does not deceive.
Still he is worthy of offerings from the world.
Spring lies in plum twigs accompanied by snow—cold.
The story is that King Prasenajit once asked Pindola whether he had seen the Buddha or not. To see the Buddha is to become a buddha. To become a buddha is to raise the eyebrow. Even if Pindola had realized the fruit of an arhat, unless he was a true arhat he could not have seen the Buddha. Unless he saw the Buddha, he could not have become a buddha. Unless he became a buddha, he could not have raised the eyebrow.
Know that Venerable Pindola was a face-to-face transmission disciple of Shakyamuni Buddha and, having realized the four fruits of the way, was awaiting the emergence of another buddha—how could he not have seen Shakyamuni Buddha? Saw the Buddha is not just seeing a buddha but seeing Shakyamuni Buddha as Shakyamuni Buddha seeing himself. It has been studied in this way. When King Prasenajit opened this eye of study, he met a skilled hand that raised the eyebrow.
Have a penetrating buddha eye that calmly looks into the meaning of saw the Buddha in person. This spring lies neither in the human world nor in a buddha land, but in plum twigs. How do we know this? It is snow and cold, raising eyebrows.
Rujing said:
The original face is beyond birth and death.
Spring in plum blossoms enters into a painting.
When you paint spring, do not paint willows, plums, peaches, or apricots—just paint spring. To paint willows, plums, peaches, or apricots is to paint willows, plums, peaches, or apricots. It is not yet painting spring.
It is not that spring cannot be painted, but aside from Rujing, there is no one in India or China who has painted spring. He alone was a sharp-pointed brush that painted spring.
This spring is spring in the painting as it enters into a painting. He does not use other means, but lets plum blossoms initiate spring. He lets spring enter into a painting and into a tree. This is skillful means.
Because Rujing clarifies the treasury of the true dharma eye, he authentically transmits it to buddha ancestors who assemble in the ten directions of the past, present, and future. In this way he thoroughly masters the eyeball and opens up plum blossoms.
This was written on the sixth day, the eleventh month, the first year of the Kangen Era [1243], at the Yoshimine Temple, Yoshida County, Echizen Province. Snow is three feet deep, all over the land.
POSTSCRIPT
If a doubt arises and you think that plum blossoms are not Gautama’s eye-ball, consider whether anything other than plum blossoms may be seen as his eyeball. If you seek the eyeball elsewhere, you will not recognize it even though you are facing it, because meeting is not consummated. This day is not this day of an individual; it is this day of the great house. Realize plum blossoms as the eyeball right now. Stop seeking any further!
Rujing said:
Bright, bright! Clear, clear!
Stop seeking in the images of plum blossoms.
Throughout past and present they bring rain and form clouds.
Past and present, solitary and silent—where are the boundaries?
Thus, to form clouds and to bring rain is the activity of plum blossoms. The movement of clouds and rain is a thousand forms and myriad colors, a thousand merits and myriad characteristics of plum blossoms. Throughout past and present is plum blossoms; plum blossoms are called past and present.
Once, Wuzu, Zen Master Fayan, said:
> North wind harmonized with snow shakes the valley forest.
Myriad things are hidden, but regret is not deep.
Mountain plums alone are high-spirited,
spitting out winter’s cold heart, just before the end of the year.
In this way, without penetrating the activities of plum blossoms it is hard to know winter’s cold heart. Some aspects of plum blossoms harmonize with north wind and form snow. Thus, I know that to spread wind, to form snow, to make the year sequential, and to cause the valley forest and myriad things to be, are all due to the power of plum blossoms.
Senior Fu of Taiyuan said, in praise of the way of enlightenment:
In olden days when I was not yet awakened,
the sound of a painted horn was the sound of sorrow.
Now, on my pillow there is no idle dream.
Letting go, plum blossoms blow vast and small.
Senior Fu had been a lecturer before. He was opened up by the head cook of Mount Jia and experienced great realization, allowing plum blossoms, the spring wind, to blow vast and small.
Treasury of the True Dharma Eye Page 72
