Zen Speaks : Shouts of Nothingness 0385472579

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. TSAL. CHIFL CHUNG: y | TLR AN St AE /D Bev. BRIAN BRUYA See

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Digitized by the Internet Archive in 2022 with funding from Kahle/Austin Foundation

https://archive.org/details/zenspeaksshoutso0000caiz

StiOUu ) S

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Met itiienwaNE ss

Adapted and Illustrated by Tsai Chih Chung Translated by Brian Bruya

© NEW YORK

ANCHOR BOOKS DIOWW Bue DsAGy LONDON TORONTO SYDNEY

AUCKLAND

AN

ANCHOR

PUBLISHED

BY

BOOK DOUBLE

DAY

a division of Bantam Doubleday Dell Publishing Group, Inc. 1540

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ANCHOR BOOKS, DOUBLEDAY, and the portrayal of an anchor are trademarks of Doubleday, a division of

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Library of Congress Cataloging-in-Publication Data Ts’ai, Chih-chung, 1948-

{Ch’an shuo. English] Zen speaks : shouts of nothingness ifadapted and illustrated by

Tsai Chih Chung i translated by Brian Bruya.

2

mn,

Translation of: Ch’an shuo. 1. Zen Buddhism—Caricatures 1966-

and cartoons.

I. Bruya, Brian,

. Il. Title.

BQ9265.6.T7313

1994

294.3'927—de20

93-5405

CIP ISBN 0-385-47257-9 Copyright © 1994 by Tsai Chih Chung English Translation copyright © 1994 by Brian Bruya Introduction copyright © 1994 by William Powell

All Rights Reserved Printed in the United States of America First Anchor Books Edition: May 1994

MO

Or gH

a

Sy Zh 3) Boil

ee i __§_§ Contents

The Mute and the Parrot

39

Laughing with Heaven and Earth

Zen ina Cup

40

Zen Can’t Be Spoken

Disregarding Titles

41

Clouds in the Blue Sky, Water in a Bottle

Self and Other

42,

Snowflakes Fall Where They Should

Words Exceeding Actions

44

Zhaozhou’s Stone Bridge

Sound of the Hollow

45

Go Wash Your Bowl

48 49 50 =i 52 53 54 55 56 57 60 61 62 63 64. 65 66 67 68 69 70 71 12, 74 15 76 veil 78 719

46

What Is Self-Cultivation?

80

Translator’s Preface Introduction

5

The Faster the Slower

7

The General’s Antique

What Is Zen?

16

Enlightenment of the Wave

17

One Who Understands the Music

A Cup of Zen

The Outcome of Enlightenment

18 19

A Blind Man Carrying a Lantern Something Valuable

Zen Stories

21

A Blade of Grass, a Drop of Dew

Passing on the Mind

22

For No Reason

Seize the Moment

24

Past, Present, Future

Giving and Receiving

Kasyapa and the Flagpole

25

The Great Wave

Carrying a Woman Across a River

26

Because I’m Here

The Gates of Heaven

27

Matter Is Empty

The Lamebrain Official

28

The Weeping Lady

If IDon’t Go to Hell, Who Will?

29

Mind Like a Mirror

Black Bamboo, Red Bamboo

30

Mountain Paths Don’t Change

The Order of Life and Death

31

Torn

Vow ot Silence

32

Where Do We Go After Death?

Everything Is Empty

33

The Swordless Sword

The Buddha Is in the Home

34

Witha Slight Fanning, the Fire Returns

Pointing at the Moon

35

The Spider and the Monk

The Lost Student

36

Rich and Poor

Enlightenment of the Thief

37

Do Not Grasp Either Extreme

Can’t Say It

38

Not Changing to Meet the Changes

Fate Is in Your Own

Hands

Tall Bamboo, Short Bamboo

81 82 83 84 85 86 87 88 89 93 95 96 97 99 103 104 105 106 107 108 109 110 it 112, 113 114 115

No Self, No Others

116

I’m Here

1

A Cypress Tree Becomes a Buddha The Many Return to One

What Is Zhaozhou?

Zhaozhou Asks the Way to Zhaozhou The Cypress Tree Out Front There Is No Substitute

Dropping Everything Have Some Tea

Xuanjian of Deshan Yixuan of Linji Cracking a Whip to Stop the Flow No Crutches, No Desires

What Are Life and Death? Juzhi’s One-Finger Zen

Juzhi Severs a Finger Xiangyan Upa Tree Same Destination,

Different Paths

Six in One Looking but Not Seeing

A Mountain in a Mustard Seed Withered Tree Zen Master of Thy Self

Easier Known Than Done The Ordinary Mind What’s Not a Prime Cut? The Sweet Smell of Osmanthus

The Snake’s Two Heads

118 119 120 121 122 123 124 125 127 128 129 130 131 132 $53 135 136 137 138 140 141 142 144

Soliloquy of the Frogs

146

The Spider's Silk

148 152 157

Jingqing and the Sound of Raindrops Not Recognizing the True Self

Returning Empty-handed Walking in the Rain

Being and Nothingness Follow the Flow

Difficult to Advance or Retreat No Better Than a Clown

Danxia Burns the Buddha Changing with the Surroundings Mind Like the Surroundings Mountain

Flowers Blossom Like Brocade

What Isn’t the Buddha-Dharma

Grasping Emptiness The Fire God Seeking Fire

The Road Begins Here Cold When Cold, Hot When

Hot

A Nun Becomes a Monk Three Pounds of Flax A Water Buffalo Through a Window

Being Your Own Master A Morning of the Moon and Wind

Rashomon Guide to Pronunciation

Translator’s Preface

hen the first book in this series, Zhuangzi Speaks, came out in America, a common in-

itial response was,

“It’s very charming, but

what is it?” I see now that this is understandable since these books are comic books first of all,

and comic books about Chinese philosophy and literature on top of that. For those who would like to know more about how the book came to

be, I offer the following short introduction. Tsai Chih Chung (C. C. Tsai) is the most accomplished and popular cartoonist in all of East -Asia, and several of his books have been incor-

porated into the public school curriculum in Japan. C. C. Tsai began his career at the age of sixteen by publishing the first of what would be approximately two hundred “action’’ comic

illustrating the subject matter, he also wrote the text in Modern Chinese. When Zhuangzi Speaks came out in Taiwan, it shot to the top of the bestseller list, and the

head of a major publishing company immediately remarked that it had world potential. Tired of animation by now, C. C. sold off his company and spent all of his efforts on the daily strips and his new series on ancient Chinese thought, both of which were bringing him unparalleled fame for a cartoonist. Soon he held the four highest spots atop the bestseller list, until other authors insisted that comic books no longer be included on the list of serious literature. There are now over twenty books in C. C.’s series and millions of copies in print, and his books are rapidly gaining popularity all over the world.

books. Following that, he went into the field of

animation and garnered himself the Chinese equivalent of our Oscar, while building up the largest animation company in Taiwan. In his spare time, he turned

to the humor

of comic

strips and put out the first daily comic strip in Taiwan newspapers. One day on a flight to Japan, he began to sketch scenes from a book he was reading. The book had been written over two thousand years ago by a famous Daoist (Taoist) thinker named Zhuangzi (Chuang Tsu). From this emerged a new genre in the book world —a serious (though lighthearted) comic book explicating a profound topic. His aim was not to simplify, but to clarify. The ancient language in China is difficult for modern people to understand, so in addition to

Lee

6)

Zen Speaks, as the title suggests, is about Zen Buddhism, which is more of an attitude toward

life than a system of strict religious beliefs. The episodes depicted are for the most part short dialogues between various well-known Zen masters and their students. Most are drawn directly from pre-modern Zen source literature, from such books as the Platform Sutra of the Sixth Patriarch, the Transmission of the Lamp, the Gateless Gate (Mumonkan),

the Blue Cliff Record, and the

Record of Linji (Rinzai). C. C. translated the laconic Classical Chinese into highly readable yet technically accurate Modern Chinese, which I have done my best to render into familiar, idiomatic English, taking care not to oversimplify. Because the history of Zen Buddhism spans a

period of over two millennia and was expounded by numerous Zen masters speaking various languages, the names of all these people can become rather confusing. To keep you from tripping over all the names, I have attempted to simplify and clarify in the following ways: 1) You will find a quick and easy-to-follow pronunciation guide for Chinese names in the back. I encourage you to use it, as the pronunciation of a Chinese name spelled in English is not necessarily self-evident. 2) Names of Indians are spelled from the Sanskrit; names of Chinese are spelled from the Chinese; and names of Japanese are spelled from the Japanese. This may seem the obvious thing to do, but it is not always the case. It may also be worth noting here that I do not follow this pattern for other technical terms; instead, I

use the Japanese Zen rather than the Chinese Chan or Sanskrit Dhyana; I use ‘emptiness’ rather than the Sanskrit si#inyata; and I use the

original Sanskrit Nirvana, rather than, say, “bliss” or “extinction.” 3) An unfortunate circumstance in regard to Chinese translation is that one system of Romanization gained almost universal acceptance

for a time, then China switched to another sys-

tem, and the rest of the world has been trying to catch up ever, since. I use this relatively new system, called pinyin, and for well-known names I include the old system in parentheses. In regard to the Chinese at the margin of each page, it is retained nominally for reference purposes, as it contains the original text in some places and notes thrown in by the original Chinese editor in other places. More to the point, it is a nice decorative touch; the reader shouldn’t

get the impression that he or she is missing out on any essential information. I should also add a note here on the sauvastika rt that appears on illustrations of the Buddha and on some monasteries. It is an auspicious diagram from ancient India that has come to be a symbol of Buddhism in China. It should be distinguished from the svastika 'f and its associations of horror from recent Western history. Many thanks are due to Professor Robert Buswell of UCLA for vetting my translation and suggesting useful corrections. Any errors that

remain are my own. —B. B.

Introduction

\ ccording to the ninth-century Chan (Zen) aster Liangjie of Dongshan

(807-869, see

p. 136 of Zen Speaks) the people of his time were encumbered by too much idle knowledge. This he attributed to three forms of defilement. “The first is defiled views. This is not departing from a particular fixed view about the nature of Awakening and thus falling into a sea of poison. The second is defiled emotions. This is entrapment in preferences and repulsions, thus having one’s perspective become one-sided and rigid. The third is defiled language. This is mastering trivia and losing sight of the essential. The potential for Awakening is thoroughly obscured.””! Ignorance, of which idle knowledge is one aspect, is held by Buddhists to be the root cause of suffering. Most ninth-century Chinese Buddhists saw their time as one of great suffering, a Dharmaending age. Though there have been people in every period of history who expressed a similar pessimism about the state of society and who saw fixed opinions and emotional attachments as contributing factors, Liangjie’s identification of defiled language as one of the principle agents in his society’s malaise is somewhat unique and resonates ominously with affairs in our own time. Language, the system by which a society produces and transmits its knowledge, is the preoccupation in the modern world of our news and entertainment industries as well as of our institutions and learning and research. The power of these industries and institutions to use or manipulate language, and hence knowledge, has been revolutionized by the invention of a new language, the language of the computer.

An exponential explosion of information/knowledge has resulted, the effects of which are being felt far more pervasively than for any previous system of knowledge. Accompanying this knowledge explosion, and perhaps partly on account of it, has come

increased specialization,

the mastery of one small body of knowledge or technology. Even up to a few decades ago it was optimistically asserted that this growing mass of knowledge would lead to a gradual but inevitable improvement in the quality of life and would greatly reduce if not eliminate the bulk of human suffering. Now, many are not so sure. Much, if not most, of the knowledge proffered on television and in the classroom

is, in fact,

quite trivial in the sense that it generally has minimal bearing on an individual’s everyday affairs or the deep-seated problems that confront modern society. All of this has led to questions about the nature and function of our knowledge-producing institutions and their product. To what end and for whose benefit is knowledge sought? To put the question in terms a Buddhist might use, how does a society's knowledge alleviate suffering either of the individual or all life? It is to just such questions as these concerning the nature of knowledge and who controls it that a small but vigorous group of medieval East Asian Buddhists were responding in a most unique fashion. They, too, lived in a society in which the amount of knowledge had exploded due to a major influx of Buddhist texts and teachers from India and Central Asia. It was widely held that the knowledge contained in those texts and in the minds of their teachers

was of vital importance to the welfare of the individual, the family, and the society as a whole. This knowledge came packaged in South and Central Asian languages utterly incomprehensible to most Chinese. Hence, the ability to use and manipulate these languages was a skill that conferred elite status and authority on the few so talented. In addition, the texts were so varied

and diverse that people came to specialize in one kind of Buddhist knowledge or another. This powerful and influential medieval knowledge industry came increasingly under critical scrutiny from a group known as Chan Buddhists. It is this group of Buddhists that Tsai Chih Chung has brought to cartoon life in Zen Speaks.

Chan/Zen Buddhism

The word “Chan” is an abbreviation of “channa,’’ a Chinese translation of the Indian Sanskrit term “dhyana,” or “meditation.” In Japanese, the Chinese character for “chan,” is read ‘’zen,””

the term by which this form of Buddhism is most commonly known in Europe and America today. One of the characteristics of Chinese civilization was its tendency to bureaucratize almost every aspect of social and religious life. Chinese Buddhist monasteries were no exception; monks were organized into groups with clearly defined duties and privileges. Certain groups of monks were designated preachers, others reciters, others disciplinarians,

and still

others mediators. Chan monks appear to have had some connection with the group whose primary occupation within the monastic institution was to meditate. Most of what we know about the Chan monks is contained in a distinctive

Chan came to public attention in China as a distinct form of Buddhism sometime around the end of the seventh century. There appeared a group of,monks at that time acting and talking in ways that challenged the kinds of knowledge and technologies that Chinese Buddhists and the society at large had held in highest esteem for generations. Their religious practices and modes of discourse bore little resemblance to those of either their predecessors or fellow Buddhists. Not only did they not do what was expected, they often engaged in actions that would have been regarded by Buddhist and non-Buddhist alike as quite shocking. Almost nowhere in this literature do we read that they studied,

recited,

or expounded

the Buddhist

scriptures, known as sutras. Yet those very scriptures were regarded by almost all Buddhists as nothing less than the words and fundamental insights of the Buddha himself. Study of these texts was fundamental to monastic training. Worse,

these audacious

monks

often

seemed to treat the scriptures with downright disrespect. In addition, they are almost never represented as engaging in meditation, in spite of the central role that practice has played in most Buddhist traditions. And contrary to most Chinese pedagogic practice, those regarded as masters or teachers generally responded to queries from apparently earnest seekers in what seems a most illogical, dismissive, or even abu-

sive manner. To appreciate who they were and what the significance of their behavior and thought was, it is useful to understand something of the medieval world of which they were a part, the political, social, and religious institutions that called forth their unconventional behavior.

genre of Buddhist literature, known variously as

“lamp records” or “discourse records.’” These texts were first compiled and published in China around the tenth century and their production has continued up to the modern period throughout China, Korea, and Japan.

The Medieval Chinese Knowledge

Establishment Chan arose in China during a period in which Buddhism was enjoying immense popular sup-

port ranging all the way from lowly peasants to the nobility and often reaching even to the emperor himself. Though it had its critics, Buddhism was championed by some of the most educated and elite members of Tang (618-907) Chinese society. In Changan, the Tang capital, the number and size of Buddhist temples and monasteries generally far surpassed those of the Taoist temples. These’massive complexes were constructed by China’s most skilled craftsmen from the finest woods and filled with beautifully carved or cast images of the buddhas and bodhisattvas. One catches glimpses of some of these images, discreetly placed in the background of a number of Tsai Chih Chung’s drawings. Elaborate and detailed paintings of Buddhist paradises covered the walls. Hand-copied Buddhist scriptures and commentaries, num-

standpoints that were often in conflict with each other.

The problem

was

threefold.

First, the

texts had to be translated from Serindic languages radically different in structure and style from

Chinese.

Second,

once

translated,

the

sounds of chanting and of the great temple bells and drums were omnipresent around these establishments. The smell of incense imported from Central Asia filled the air. These medieval Buddhist monastic complexes were truly centers

great number and variety of Buddhist scriptures made available in Chinese could be read only by the literate few, an exceedingly small minority. Third, study of the scriptures revealed unexpected contradictions and ambiguities in the teachings. China’s Confucian traditions had long elevated the role of the scholar as interpreter of difficult and arcane knowledge. Thus, the obvious solution to this threefold problem was to create and fund research complexes within certain of the elite monasteries in which highly trained scholar-monks could translate, study, and interpret these scriptures. Many of the monks who devoted much of their lives to work within these institutes rose to the highest status within the Chinese Buddhist establishment. Their output was prodigious and highly regarded in elite society. These research complexes, rather than attempting to account for the entire corpus of

of wealth, knowledge,

Buddhist teachings, tended to specialize in one

bering in the hundreds and, in some temples, thousands of volumes, filled their libraries. The

and power, resembling,

if not matching, that of the imperial palace itself. This is not surprising since much of the wealth that went into the monasteries had come from the imperial coffers and donations from the nobility of Changan. Chan monks appear to have been peripheral to much of this power and wealth in the beginning. It might be assumed that religious knowledge,

such

as

that

set forth

by Buddhists,

though perhaps philosophically demanding at times, was otherwise a relatively simple matter,

particularly when compared to the complexity of modern knowledge. But in the eyes of the medieval Chinese who for hundreds of years were the recipients of what must have seemed an endless stream of Buddhist texts and teachings flowing out of India, it, no doubt, appeared utterly overwhelming. This knowledge dealt with a wide range of topics from a variety of

or a group of related scriptures with a particular orientation distinct from those of other scriptures. Thus monks became specialists in interpreting certain types of Buddhist teachings. It was also their responsibility to provide oral commentary on their scriptural specialties for the benefit of the general public, and particularly the illiterate. Implicit in their approach was the well-respected notion that a long and arduous course of scripture study would eventuate in an authoritative knowledge, if not the supreme goal, of Awakening. These monks were one of the dominant factions in the monasteries of Changan. Another powerful faction among the monks of Changan were specialists in particular tech-

nologies for acquiring Buddhist wisdom less dependent on texts. These technologies included programmed visualization practices by which

mediators could project themselves into resplendent otherworldly realms, ‘Pure Lands,” and come face-to-face with spiritual teachers

the monastery granary. When it came time to pass the mantle of succession, in this case a robe

and bodhisattvas (saviors). The models for these

monks in the monastery to demonstrate their wisdom in whatever way they chose so as to determine the individual most worthy. The clear favorite was the monastery’s head monk, Shenxiu, a literate and highly cultivated man. He demonstrated his wisdom by means of a poem, that he wrote on the wall of a temple corridor.

and

realms generally came directly from the scriptures. Other monks specialized in the ritual technologies to be used on special occasions, such as funerals. Pilgrimage to distant sacred Buddhist sites and relic worship were also popular practices in medieval China. Outside the Buddhist establishment,

a small

bowl,

Huineng’s

master

invited

all the

but influential body of Taoists taught technologies by which the practitioner could bring him or herself into a vibrant state of physical health and well-being, a state regarded as necessary, though not sufficient, for acquiring the knowledge of self-transformation techniques leading to transcendence. These technologies for cultivating one’s life energies included highly controlled dietary and exercise regimes, visualiza-

The poem is a distilled portrait of the Buddhist monastic impulse. The role of the monk was to strive through various practices, but particularly

tions,

meditation,

the

study

of

texts,

and

The body is the tree of Awakening The mind is like a clear mirror.

At all times we must strive to polish it, And must not let the dust collect.”

minutely

articulated sexual practices. The heirs of this now fractured tradition can be seen among the Taiji Quan and Qigong practitioners in most parks throughout China today. With some imagination they might also be seen in the aerobics studios and pure food cafés of our own time. Thus, the Tang knowledge establishment

to free his mind

ments that distorted rance thus dispelled, The other monks certain that the head

from the defile-

his view of reality. IgnoAwakening would ensue. were duly impressed and, monk would be designated

the master’s successor, immediately committed

the poem to memory so that they could continue to recite it as they went about their monastic duties. Overhearing this poem, Huineng composed a poetic response that he had a literate monk record for him on the same corridor wall.

was a world of scholars, rhetoricians, visualiza-

tion and ritual specialists, and body workers.

Radical Buddhism

Awakening originally has no tree, The mirror also has no stand. Buddha nature is always clean and pure, Where is there room for dust??

Huineng, also known as the Sixth Patriarch (638-713, see p. 120), has become in the lore of

Chan Buddhism over the last thousand years perhaps its most popular and representative figure. He is conspicuously represented as an illiterate from South China, a country boy. His ap-

Huineng’s verse called into question the most basic of monastic practices including medita-

pearance

in

tion, or, more to the point, their motivation, the

fact, that his master directed him away from the halls of scripture study and meditation to work as an ordinary laborer at the grinding wheel in

purification of the mind. This so impressed his master that he passed the robe and bowl to Huineng, though in an atmosphere of great secrecy.

and

demeanor

were

so uncouth,

10

This legend sounds most of the themes that come to characterize Chan Buddhism in its assault on the Tang establishment. Many of these same themes are echoed in Zen Speaks, Huineng’s illiteracy and his apparent lack of exposure to scripture or commentaries stands out in stark contrast to the rich literary-scholarly training of Shenxiu. Not only is Huineng illiterate, but his duties as a common laborer place him at the periphery of the monastic institution, and for that matter of respectable status in Chinese society at large. He hardly functions as a monk at all, since he appears not to study scriptures or meditate. Nor does he memorize and recite the scriptures. No idle knowledge here, just everyday chores. But when called upon, his undefiled mind shone forth with overwhelming brilliance. Not only did Huineng’s poem call monastic practices into question, implicit in its focus on mind was the Chan disdain of body cultivation practices. More important than what

Embodied Scripture A common

theme in this literature is the mis-

direction of most scholarly effort in its excessive specialization and verbose explications. Such effort was regarded as misdirected for at least two reasons. On a theoretical level, it failed to take

seriously some of its fundamental doctrines. On a practical level, it was pedagogically counterproductive. The doctrine of Emptiness, referred to several times in Zen Speaks, was

one of the

principal teachings carried by Buddhist monks into China. Ironically, it was one of the most difficult to understand, growing as it did out of complex philosophical debates that took place in India four hundred years after the Buddha’s death. Though its philosophical complexities were probably understood by only a minority of people in the Tang period, it had an immense influence on the development of Chinese Buddhist thought and practice. Without going into the philosophical intricacies of the Emptiness doctrine, we can simply note here that it led to a form of radical nondualism. The implications of this view were

he said, the kind of person he was characterized

as being called into question the grand monastic establishment of Tang China with its scholar— monks and monopolistic claim on knowledge. That the legend was rhetorical, and not to be

that, in theory,

distinctions

between

wisdom

and ignorance, the mundane and transcendental realms, sacred and profane, mind and matter, were dualistic and, hence, unjustified. This non-dualism coincided with another teaching entering China at the same time, namely that all beings were born with buddha-nature, a doctrine maintaining that wisdom is innate in all beings. The question follows that if one has buddha-nature and if ignorance is not different from wisdom, why isn’t everyone wise and buddhas? A simplified answer would be that we all are wise, but that we simply aren’t yet awake

taken as a model for behavior, is clear from what

we know of Chan monks, including the compilers of the legend. Most were, in fact, quite literate. They demonstrated an informed knowledge of most of the important Buddhist scriptures, and they practiced meditation. To be unaware of this fact is to risk missing the point of the legend, not to mention the anecdotes in this book.

One of its earliest functions was to cast doubt on the knowledge claims of the Changan Buddhist elite, and hence on their authority and power. It was, in fact, a play for power, pure and simple. Be that as it may, the legend established a set of themes that became fundamental to the way Chan developed and understood itself in later Chinese history. All of these themes are rooted in a particular understanding of wisdom as something opposed to mere knowledge.

(Sanskrit: bud, from which comes

Buddha,

the

“Awakened One”). Thus one shouldn’t need to be told what Emptiness or the Truth is, since we

are already all in full possession of that. What is necessary is to wake up. However, in practice, many of the same teachers who lectured on

11

one’s own bed and walking. . . . the behavior of a master, like his washing his face or his drinking tea, is not different from the teaching to be found in scriptures; in fact, it is an old scripture itself.’ It will be noted in these anecdotes that the context in which teaching is sought, trans-

Emptiness engaged in and encouraged the study of scriptures in order to gain wisdom. They taught techniques for escaping this world and being reborn in “Pure Land.” They engaged in meditation in order to escape from impure, defiled states of mind into a pure, blissful

state. Hence, implicit in their practices was a dualistic understanding. It was clearly the case that for most the view of Emptiness remained just

mitted,

or realized is rarely a traditional one,

such as a lecture hall where the scriptures would be expounded. Rather the context is most commonly the scene of some ordinary activity, such as a bathtub (see p. 54), the vegetable drying yard (see p. 60), the outlots of a temple (see p. 107), or in the grinding room as in the case of Huineng.

that, a view that conflicted with their dualistic

approach to practice. In reaction to this, the Chan monks attempted to align their practices with their understanding of the Buddhist notion of Emptiness. How they did that is what Zen Speaks is about. There arises the problem of how to teach that which needn’t, indeed, can’t be taught. To emphasize the study of scripture leads to a focus

Embodied Teaching

at

The teacher in this tradition, rather than be-

the expense of the subject, the individual’s own mind. If one were to awake, it could only come through sensitivity to one’s own mind; exces-

ing uncooperative as he sometimes appears to be, is actually quite compassionate. To provide a student with simple or straightforward expla-

sive focus on texts or techniques,

nations in a conventional manner, no matter how valid, would only reinforce the student’s

on an external object as a source of wisdom,

it was

felt,

would only serve to deaden that sensitivity. That one might have, instead of an ‘excessive

counterproductive habit of looking for wisdom

focus,’”” an informed awareness of the scriptures

outside

and not thereby become insensitive to one’s mind appears consistent with the behavior of

teacher would not only seek to embody or manifest ‘“buddha-mind” openly in his own behav-

the authors of this literature. Hence,

ior for the sake of the student, but he would

their cri-

of him

or

herself.

Thus,

the

ideal

tique is directed not so much at the scriptures

seek to jar the student back into his or her own

themselves, but rather at the disembodied and

mind.

counterproductive exposition of them. The wisdom that is the object of the Buddhist scrip-

give the student knowledge, but to put them on track in the only place they can discover wisdom, that is, in their own minds. What is im-

tures, if not embodied, is no wisdom at all, sim-

ply idle knowledge. This principle underlying most Chan anecdotes. is made explicit in the anecdote disciple burns the precious book

can be found The principle in which the given him by

The role of the teacher, then, is not to

portant in these anecdotes is, first and foremost,

not the content of what a master says, but how what he says forces the student back into his or her own mind. The angry response brought forth by Yizhong’s splashing ink on a monk’s

his master, a teacher of ‘Zen not reliant on the written word.” (see p. 50.) The master is

forehead

brought to task for not embodying his own teaching. The famous thirteenth-century Japanese Zen monk Dogen wrote, ‘To understand these scriptures is to make of them. . . one’s own body and mind . . . it is to make of them

(see p. 61) revealed

that

monk’s

mind—in action. This is known in Chan literature as “direct pointing.” Just as striking a student, grabbing him by the nose, or shouting at him induces an immediate and visceral response, words used in a demonstrative way can 12

potentially do the same thing. Words used to convey information rarely call forth any such response. The alert reader may ask at this point why Tsai’s chubby little monk interpreter in Zen Speaks appears at the end of each anecdote to inform us in a simple and direct fashion what message we should take from the incident. Wouldn’t this be defeating the purpose of these anecdotes by turning performance into information? On one level the answer is yes. Simply as a point of history, however, our monk-inter-

preter is doing exactly what Chan teachers have done for generations, and in fact still do today, comment or give lectures on Chan anecdotes. Practically speaking, this is not so misguided. Just as most modern world citizens, whether in China, Japan, or America, are unfamiliar with the bulk of Buddhist scriptures or teachings, so

most Chinese over the past thousand years, whether because of illiteracy or lack of expo-

seems obvious, yet much of what passes as individualism today is nothing more. One might go equally wrong in focusing only on the meaning of the anecdotes here. This Land Is the Pure Land

Just as these anecdotes represent the Chan master engaged in practices and dialogues in such a way as not to make distinctions between teaching and teacher, so they also represent the material world and nature as not different from mind. Distinctions between mind and matter are no less dualistic than those between ignorance and wisdom. When Weiyan let out a hearty laugh on seeing the clouds part in the mountains,

he manifested

this awareness

(see

p. 74). And when the seeker visits a Zen master (see p. 45), he is asked if he had “heard the

sure, were unfamiliar with much of the doctrine

underlying these stories. The success of these anecdotes depends on intimate familiarity with knowledge of scripture left unstated, but that is

nonetheless common knowledge. As in many jokes, the laugh or jolt comes when the punch line collides with that unstated but accepted knowledge. On the other hand, monks by virtue of their monastic training would normally have been familiar with the issues raised in the anecdotes, in fact may have thought of raising

sound of the hollow” through which he passed on his way. We mistake the point of these anecdotes if we see them as simply encouraging nature appreciation. The seeker is being told in a non-pedantic manner not to make dualistic distinctions between the mind of the Zen master and the natural world. Liangjie of Dongshan, whose disparaging comments on the idle knowledge of his day opened these remarks, once asked his master about the Chan notion that non-sentient beings (matter) could, like Buddhist masters, teach the

those issue themselves, and hence would have

less need for such informational aids. Whereas most monks wouldn’t have needed the informational aids provided in commentaries, the fact that many read these anecdotes with the intention of shortcutting the process of grappling with them, is sepeatedly confirmed in the literature. Their misguided strategy was to memorize the demonstrative responses made by successful predecessors, and to mimic or “parrot” those responses as a means of demonstrating their own embodiment of the teaching. That these strategies were doomed to failure 13

Way. At one point in the exchange he is referred to the following line in the Amitabha Sutra, a popular Buddhist scripture, ‘Water birds, tree groves, all without exception recite the Buddha’s name, recite the Truth (Dharma).’’> This

line in the sutra is spoken by the Buddha as he is describing the Pure Land, a realm into which

many hoped to be reborn as a result of certain prescribed acts performed in this world. The use of this line by Liangjie’s master is significant here for two reasons. First it is intended as a description of natural phenomenon in this world, not of a transcendent paradise, and second, it

suggests poetically that natural phenomena, not just enlightened masters, “expound” ultimate truths. In both of these radically non-dualistic perspectives Chan was challenging the knowledge establishment of its day. If the Pure Land

those who sought to first transform the body as a means to achieve wisdom. As important as what they were seeking to achieve was, how they went about achieving it is of greater impor-

is wherever one is, there is no need for the ex-

seeks to avoid joining battle with an opponent head-on or on his or her own ground. So these Chan anecdotes replace argument and exegesis with ‘direct pointing” and embodiment. It was a form of intellectual judo, offering no clear target to its opponents. Not only was this approach not openly aggressive, it was executed with a sense of humor that is part of its appeal. But though there is much humor in this literature, that fact should not lead us to regard it lightly. It is, on the whole, profoundly serious.

tance.

pensive or time-consuming technologies for getting there. It is only necessary to understand where one is. Moreover, if it is understood that

nature teaches, then scholarly institutes cease to be the sole arbitrators of knowledge. These then are some of the ways that medieval Chan masters challenged the Tang knowledge establishment and its great mass of “idle knowledge.” Rather than providing explanations of such Buddhist doctrines as Emptiness,

as scholars and conventional teachers were doing, they sought to embody the doctrine in their behavior and speech. Rather than presenting arguments on behalf of or opposing certain theories of Emptiness, as rhetoricians were doing, they engaged in a demonstrative form of rhetoric, that, though it revealed a profound grasp of

As in some

martial

arts theories,

one

William Powell is a professor of Chinese religions at the University of California at Santa Barbara and is the translator of The Record of Tung-shan.

the scriptures, did not make use of specialized

Notes:

knowledge and erudition to make its points. By directing seekers back into their own minds as the seat of Awakening and away from sages, saviors, or distant Pure Lands, they juxtaposed themselves to those who offered special techniques for obtaining widsom. Finally, by insisting that wisdom was inseparable from embodiment, they placed themselves in opposition to

1. The Record of Tung-shan, translated by William Powell (Honolulu: Univ. of Hawaii Press, 1989), p. 66.

2. Adapted from Philip Yampolsky’s translation of the Platform Sutra of the Sixth Patriarch (New York: Columbia University Press, 1967), p. 130. 3. Adapted from Yampolsky, p. 132. 4. Dogen, Shobogenzo, translated by Allan Grapard. 5. The Record of Tung-shan, p. 26.

14

ae]

Sh Sk BRA

Not reliant on the written word,

weSS AOR HE [|Sk
~

-N EY [>t SE SSR NSE RRS SB J

+ | pope S8 [Scho} REM eRe [

Direct pointing at one ’s mind,

°

?

Seeing one s nature,

becom ing a Buddha. —BODHIDHARMA

(er

Cras Ds.)

:

SR Sei te SSL SY NE] aWS |-

-f BEC; Rem BS cere -SK SS om |aSYEE SE et ABE Dd fae Sap Se SE Ad ae HT--

A BABY FISH ONCE ASKED AN ELDER FISH:

TALK ABOUT THIS THING CALLED THE SEA. JUST WHAT 4S

cf

YW

x.

# x bY

a PA fle cS

th

Bul-

iy

zx ih

it z at

tf

x K a A

a

ad ft, ag a iif i

q # in

RR ST SER et EH ee oh AlN ES A od |~>

pr SR (aii ail

SE SS fel SE EEE TR oOs Absa > HONK aul-

we

THE SEA IS WITHIN YOU AND ALL AROUND YOU. YOU WERE BORN IN THE SEA AND WILL DIE IN THE SEA. THE SEA ENVELOPS You, JUST LIKE YOUR OWN SKIN DOES.

CONFUCIUS SAID, “FISH FORGET THAT THEY LIVE IN LAKES AND RIVERS; PEOPLE FORGET THAT THEY LIVE IN THE MAGIC OF THE DAO." PEOPLE LIVE IN ASEA OF ZEN, YET THEY DON'T KNOW WHAT IT IS. WOULD YOU LIKE TO KNOW

OH, HOW I SUFFER SO. THE OTHER WAVES ARE SO BIG, AND I'M SO TINY. SOME WAVES ARE SO WELL OFF, AND I'M SO

Me BY il 7 vit bh

A WAVE IS JUST YOUR TEMPORARY

IT'S BECAUSE YOU HAVEN'T SEEN CLEARLY YOUR “ORIGINAL FACE" THAT YOU THINK YOU SUFFER .

42 Bi N 4 & Sr oRa SB EIN SEEN RAE SR - Fi ea ~ > r=

ot

BY

%&

te a

\ 7

SA! Ses SRK Aik |

WHEN YOU REALIZE THAT YOUR FUNDAMENTAL ESSENCE IS WATER, YOU WON'T BE CONFUSED ABOUT BEING A WAVE, AND YOUR SUFFERING WILL GO AWAY.

PEOPLE THAT THEY BELONG ONLY TO THEMSELVES. SO, THEY COMPARE THEMSELVES WITH OTHER PEOPLE, AND THEN THEY THINK THAT THEY ARE SUFFERING. IN FACT, THOUGH, EVERY PERSON ISA PART OF NATURE . THINK ABOUT SELFISHLY THINK

OH, I GET IT! I'M YOU, AND YOLI'RE ME. WE'RE BOTH PART OF A GREATER SELF !

S35 |[eR >

we Alm CN cat fab -i

sae

S> et fesl ac=

mh a

LOSERS col Beal] Sr SEE PEARL EERE SEG SERERE IRS ae Be HE a-~ SeTh Sh BH SH DK BE oe pe SE eS -

17

ONE DAY, A SCHOLAR WENT TO SEE A ZEN MONK NAMED NANIN TO INQUIRE ABOUT ZEN.

a

te if k

JB

Seah Rt )|ok Aaom x aR ZS

fi i Z f #f ya St | Sy aie ies PBR |- Fan DH COE ER HS (ait TEE SE BRE AEE mK A 2 a Cit |= ——S ( El 3 {| ie& Bl a a # ig SS

——

NANIN TREATED HIS GUEST TOA CUP OF TEA.

HE POURED THE TEA INTO A CUP, AND WHEN THE CUP WAS FULL, HE KEPT

MASTER, THAT'S ENOUGH! IT'S FULL !

SS—

mhEdin

4,

x fi ie a 4 ie % i f

|2

====7 YOU ARE JUST LIKE THIS CUP--FULL OF YouR [OWN THOLIGHTS AND

Sp ob SECU my AE Sh cet De Sig eh EY |AE A-

Fae SE San PS Eh GS ath EP Sb a~~ HE EE OH |BIC jae -SPONSE

~

IDEAS. IF YOU DON'T FIRST SSX

ZA EMPTY YOURSELF, HOW CAN TI TEACH YOu ABOUT ZEN ? RS fae SSH =

\>S SS

WZ

~

\F YOUR MIND IS FILLED WITH YOUR OWN PREJUDICES, THE TRUTH THAT OTHERS SPEAK CAN'T BE HEARD. WHEN ENGAGING IN CONVERSATION, MOST PEOPLE ARE IN A HURRY TO EXPRESS THEIR OWN OPINION, AND AS A RESULT, THEY DON'T HEAR ==

OF

ENLIGHTENMENT]

EVER SINCE ANCIENT TIMES, MANY PEOPLE HAVE LEFT THEIR HOMES AND LOVED ONES To ENTER THE GATES OF BUDDHISM AND STLIDY ZEN MEDITATION .

ee

a URSA

SAR

Sa HB SE = te NO RS bt OE AE AeoR a Alo Ce ath SSS WE Bt ee-

THEY EXPEND A GREAT AMOUNT OF TIME AND ENERGY IN DISCIPLINED CONTEMPLATIVE TRAINING, BUT WHAT IS IT THAT THEY GAIN 7

At (aif SS Saw SE AE FE 3

IF THIS QUESTION WERE POSED TO ENLIGHTENED ZEN MASTERS, THEY WOULD MOST LIKELY ANSWER:

Se ok HF aaa SY Gk (aa Ss OS See SE RE Alm Al WP >>

sg eh Se REE See mh SS MA AY BE ur SA (ait Dt ND St SF aR mr ©-

WHEN WE STOP DIFFERENTIATING, HALT OUR DELUSIONS, AND PUT AN END TO ALL THOUGHTS, THE TWO HINDRANCES OF DISCURSIVE THOLIGHT AND INTENTION WILL DISSOLVE, AND AS OUR MINDS FILL WITH PEACE, THERE WILL BE “NOTHING” WE WON'T UNDERSTAND.

SECU ee SK SESE MIS eA Ao NSh-Seo ASN oS |aSIsso

ENS Da at Sr fait |AoWSR pas)

oe WE gee A

19

St ore

If one engages in alienation with the desire to sever

Bet

the roots of defilement and erroneous thinking, it is not only to attain the tranquil realm of true emptiness which

&Sk |-~ SP MES |Ky ARAs Sa Se 3Sf

involves no-thought, no-idea, no-mind, no-self, etc.; it is

also in pursuit of the wonderful wisdom that is experienced

HY-> hie ERA Sa

in and srows from a way of life that is different from the

ordinary. In that realm, the whole world is seen from one perspecme SE Sk 38 = a Aa ~

tive, and there are no dichotomies; it is the true world

where the self and others, as well as good and evil, are all transcended. “In confusion, the three realms exist; after

RE Fae -

enlightenment, the ten directions are empty. ” But how do ie itr Shh FY SE HT SB Ao &->

t

we attain the realm of nothingness and emptiness?

Mie kek = pains tase

SHE SS [MEAG CMa oie St SDE MERE SE FE See SSE OR a|A-°

ak Alm Cm > SAS |RRSH SR e| OH o

20

21 © K

Eevee -

tro - Se) Ke

we KE HNO URBC SE RK EE aR | oR RERUN ORO HRA So KI ON ~ meee KC2 EAR HOUR peo AIRBZ ORR CAG kx dt vi sim SH KH Rhee ae Ce ive eee [ RORde | RE[ Kleewae

RE A ME REEmA 10/98ALoma 22ta WBahaK ARRMRL| “33

eae

2 ~ LOGICAL THINKING CANNOT BE LISED TO

aa =o

USE

ig es wy

:, INSTEAD, ONE MLIST 3%

4

AUS

INTUITION.

78 3E |EN Be Ht A

ra

x o

Alon SE MES SP Sa “9H BSE Ae AYE at NY ek Cat BB~

weAju +

aR

Sy

FA

SNC

ifaw

+

Reed Aes URKaRki ZNO J ne

©

GES

Wey




ACRE Oe ® = RE WES -DRE |EAE STS OA o-

oO aHEA RAR RASS OE @ |-2 Pr NSE fie #

# By

ae ENLIGHTENMENT

PROCEEDING FROM THE RESONANCE BETWEEN THE PRINCIPLES OF AN LUNPOLLUTED UNIVERSE AND THE MIND OF AN UNPOLLUTED LIFE, ALLOWING THE UNPOLLUTED MIND TO CONTINUE ON (IN PEACEFUL CONTENTEPNESS.

oS BSG SUIS

RSH tk SS eH ey oS > \ 4 yerS om [C|aise ashe StL

aap (SE Sift Imp CLL oe SEA my athe ait |AE SN A~ SEF

GE St Bk Ob Fat CGR AS (aie SS SE CU Se SH RE AaEN UR nee Se

teak SBS

fait So

tak > A> oe Sy Ct St Sg 20g 1 duh ee

EXCUSE MES PLEASE FORGIVE MY INSOLENCE.

HEAVEN AND HERE LIE THE GATES OF HEAVEN.

HELL AREN'T PLACES / THAT SUDDENLY APPEAR AFTER DEATH. THEY EXIST HERE AND NOW. GOOD AND EVIL INVOLVE JUST A SINGLE INSTANT OF THOUGHT, ANP THE GATES OF HEAVEN AND HELL ARE READY To

Aloe RR AMAR |Cw ° ay Aoak |Se

oak _-

|

ABE CE SR AE SS Se C0 ak Ze Sh SS Re =]

(ai SE ht Sh EE SS pap BEN] at KY oe-

l Nathde Me SSE BE MY PSP AH he pe ap NY Se |+oDeo

21

THE

Bee

=p ur

;

THE ZEN MASTERS DAYU AND YUTANG ACCEPTED AN INVITATION TO INSTRUCT A MAJOR OFFICIAL INTERESTED IN ZEN.

LAMEBRAIN

heer aa

OFFICIAL

es

INTELLIGENT ANS RECEPTIVE MAN. I THINK YOU WILL MAKE A FINE STUDENT OF

FP ae 28AIki iS —Hut =H

>> aa Sk | [fae BOS -o

EF Sb BR th ae aunt |~

Bw. |

aie TRE SAS Bh hk Cat is SAR (aie SEP For HBR |aS Ct A NO A=>

YOU'VE GOT TO BE KIPPING ! THIS LAMEBRAIN MAY HAVE A HIGH POSITION, BUT HE WOULDN'T KNOW ZEN IF HE WERE HIT OVER THE HEAD WITH IT!

a8 ke P295 ~ AyHE ‘aii

ween

NOt ft fer ME RS GRU ON fait ied Se A | a Sl SE eS FP o>

AFTER LISTENING TO YOUR TWO HONORABLE OPINIONS, T HAVE DECIDED WHAT TO DO.

(ee (a STEP Se a

[

ae Se he Sse -|~ SSeS

>

Koh sre

IN THE END, = NOT ONLY DID THE OFFICIAL NOT BUILD A TEMPLE FOR YUTANG, HE BLILT ONE FOR DAYU INSTEAD AND STUDIED ZEN WITH

DISREGARDING THE HIGH POSITION OF THE OFFICIAL, PAYU SPOKE EXACTLY WHAT WAS ON HIS MIND, ANP AS A RESULT WAS HELP IN HIGH REGARD FOR IT. WHEN THE PUALISM OF GOOD AND BAD IS GONE FROM YOUR MIND, ONLY THEN WILL YOU BE NEARING

Ci

NG

IFT DON'T GO

WHO WILL WiLL;

|

A MAN ONCE ASKED A ZEN MASTER:

Sa

are one HUNDRED WHERE

?

ig

4

YEARS 7

SERS sb |RS ~

a Sh =3 Du

BUT YOU ARE A MAN OF GREAT GOOPNESS AND WISDOM, WHY WOULD YOU GO To HECL 7

Gia SS WE Sy aE SY EE AS SH DE |SS Al 11eo

EE ath Gh (BE BY

SE ts BY Bt att AY Rt ao é> SERRE o\

a

\ \

i

/

i

IF BUDDHISM IS RESERVED ONLY FOR PLACES OF PLIRITY, DOES THAT MEAN THE BUDDHA DOESN'T EXIST IN FILTHY BATHROOMS 7 THERE IS NO PLACE THAT THE BUDDHA DOESN'T EXIST. OF COURSE, THE BUDDHA EXISTS IN HEAVEN, BLIT ISN'T THERE AN EVEN GREATER NEED FOR THE BUDDHA IN 4) = A\HELL ?

Bar ar Alm SBE °

ata Sir aha et Ab Sat BA BESeo

Se Aim SH |+

| 29

THERE WAS ONCE AN ARTIST WHO WAS ASKED TO DOA PAINTING OF BAMBOO.

BLACK BAMBOO, RED BAMBOO \-

(exe. we> xUP 9-

PERE Sa ° Re SE Sk a8 ET dee Bese |Tee Bs pas

4

ch by

SE Bp SE BY at} SESE |

BUT THERE SEEMS TO BE A PROBLEM WITH THE COLOR. YOU PAINTED ¢\

aa ~ Alm | SESE Sip |NA SS ee

=e [FE RD EHR HR Sat Had Al

FANTASTIC! MARVELOUS!

-[44H ~[FESS Be Shu

A # g >a

BE Sk |°

CIN seh ime Pah aK ab ASR A] TH air |

se ath Wry aR So

See APAVAS BE BH SESS AOA Ss [|Molo ASE -

tr [Spr athe o

WHO'S EVER SEEN BLACK BAMBOO 7!

PEM | ea BHae 4a ee BT Oo SE CUB AS hh AO |] Soe -SE at ER AEN Hi KN 4X ON °~

[aka ) CJtam | pa8Rat NR Ca I©P< yal SE pa Atm he SS HH: ES BN Sf SY Pt ohE

aa

iz ip aa Ba RARE SS Dh AEo SR th Sah 1

ik e mi Ee

Ka Mb

| a BL 40 Am NPBL US| Ca BSE Alo aT ERE Oe SS +Apa | ae

i th KT J Kt tf = 4, A ae K BO ami # Set SHS ~ Hh a aaa ry Ea x ® {8 Fh r Ze

ft AT Fi #) K Ke =

EE EN fe Sk foe Sat [|~

FOLIR MONKS MADE A PACT: THEY WOULD MEDITATE IN SILENCE FOR SEVEN DAYS, DURING WHICH TIME NO ONE WAS TO SAY A SINGLE WORD...

LATE AT NIGHT ON THE FIRST DAY, THEIR ONE CANDLE SUDDENLY STARTED TO FLICKER....

OH, NO,

THE CANDLE'S

m

apa AB AS [SKE RE TS EP CE WB cet oie |

se lo —=a ol

ca Eg # BA a ES i

aN

REMEMBER NOW, WE'RE NOT SUPPOSED TO

s

WHY DO YOU GUYS KEEP TALKING 7

Ss

> tS Pees

Sk Nol Sse [|ae a° pe Stk =a ST He 248 RS TS~

SEM SY Sk SEH SHO SB SE |A ak -

SE Al OY ~ aan foe APN ED ARSE SEARS MASE SS ARHE BRE SECS GRAS RAN EP >|&SRS A~- We BE Oo ker A~

HA-HA ! I'M THE ONLY ONE WHO DIDN'T SAY ANYTHING!

FAULTS, WE OFTEN FORGET THAT WE MAY BE GUILTY OF THE SAME MISTAKE.

EVERYTHING IS EMPTY

THERE WAS ONCE A MONK NAMED TESSHU WHO TRAVELED THE LAND pie MEETING WITH ALL THE BEST ZEN MASTERS. ONE DAY, HE WANDERED INTO SHOKOKU TEMPLE AND HAPPENED LIPON THE MONK DOKUON.... g

| SER +:>

|hoes) = Se ?’

SES

HERE, HE PROUDLY PROCLAIMED HIS LEVEL OF ENLIGHTENMENT:

ue

HE TRUE OF ALL THINGS IS EMPTINESS. NO ENLIGHTENMENT, NO DELUSION : NO SAGES, NO COMMONERS ;NO TOIL, NO REWARD.

THE MIND, THE BUDDHA, AND ALL BEINGS ARE EMPTY...

SR te Bd FH FAY Be HS

ee ob WY E > SS He APRA

aS~ Be OS fe A OE Ut sy ~

me Ha o[it~

MH SEE |[Sit She tS SH Ae SE ht PE Am HY o “THERE 1S NO GOOD OR EVIL? NO

EVERYTHING IS EMPTY, WHERE

SUFFERING OR PLEASURE: EVERYTHING

IS EMPTY.” EVEN

THIS SENTENCE ISN'T WORTH SAYINGTO

ANYONE.

oF RR-

SER -

AAP ST AE SR |SAR Wel: -

TESSHU HAO ONLY A

SUPERFICIAL

H 8

ae Bk [oy

kK oh GE Me ama SEO Haak S44 dH |RSH eas SSH SS -I

33

7

=

of}

sal

LIAMGOING ©=TO STUDY UNDER WUJI, THE BODHISATT VA .

ONE DAY, A YOUNG MAN NAMED YANG FU LEFT HIS PARENTS TO Go

St

SSa Db

OF [ -— Bak Ek te SE Bt BS ae Se SS TS —

fet SS YE He OE 2H SY Sa SS SE fie HE ae oof Sk Me Nh GE Mal pH Ake aSR 2-

INSTEAD OF LOOKING FOR A MERE BOPHISATTVA, YOU'D BE BETTER OFF LOOKING FOR THE BUDDHA.

/ O YOU KNOW | WHERE TI CAN FIND THE

WHEN YOU RETURN HOME, A PERSON WEARING A BLANKET AND WITH SHOES ON THE WRONG FEET WILL COME TO GREET YOU . THAT PERSON IS THE BUDDHA.

Viv

SSE BK GS CW MMA | SE ea >GRP ~

SE RA-NE RU ashe aR DN Sia da REE Ob|2aE °--

YANG FUHURRIED

BACK, ARRIVING AT

Pat th St |. ORE kt otin ak |AM SL Se -

CU RR Vea AY SK SEO BS SH BE SE IR LSE Te OP SH SE AAC SA ~ --

HIS HOME LATE AT NIGHT. IN HER JOYFUL HASTE To GREET HER RETURNING

|

JQ

Nae ON A BLANKET LW

4

BE Bt ES aE ST aSF I

AND ACCIDENTALLY PUT HER SLIPPERS 2S ON THE WRONG

FEET. YANG FLI

TOOK ONE LOOK AT HER AND WAS SUDDENLY

faa SN [SERED ~ Bn Se Dh ak =-

THOUGHT FROM WITHIN THE MIND CAN HELP Us SLOUGH OFF THE SHELL OF OUR INFERI

CROAK OF A FROG, CAUSE A SUDDEN

AND PROFOUND ENLIGHTENMENT.

| ae Nem ome

ag

Se ih A She AS BE HS |BE NOE UR EE Ph SSE Le GS PA we H-AME Fk ->

Se erm RAL [+-

All RRR SSE ~ Shy ASB ~ ah | aay

akatESe |Sef | 34

POINTING

ONE DAY, A NUN NAMED WUJINCANG ASKED THE SIXTH ZEN PATRIARCH, HUINENG:

I'M SORRY, BUT T CAN'T READ. IF YOL CAN READ THE PASSAGES

OUT FOR ME, I'LL SEE IF I CAN HELP You

I'VE BEEN

STUDYING THE NIRVANA

AT THE

LINDERSTAND THEM.

SUTRA FOR YEARS AND

MOON

YEARS, AND THERE ARE

saa Fs ¥ ee

a

[ey

STILL SOME PASSAGES THAT I DON'T QUITE _ UNDERSTAND. DO YOu THINK YOU COULD EXPLAIN THEM

ee

ate

ae GE ah He 2:74 Sek Tes. » iy ® B >,

IF eM EVE D

(A "\THE WORDS,

a

: Na

THE TRUTH AND WORDS

ARE UNRELATED. THE

:

HOW CAN YOL UNDERSTAND

sh &,

Ee i

aa

EE

> Fe e :3

al —

A

ey A% ae —

( :

TRUTH CAN BE COMPARED TO THE

aA i mm —

ma A iis we

Bul-

sg

G

I CAN USE MY FINGER TO POINT OUT THE MOON, BUT MY

tt SB >t°

FINGER IS NOT THE MOON, AND YOU DON'T NEED MY FINGER TO SEE THE MOON, oie

x oe

deep fs

SB} GRR Sr par ea DRUORT SRT pe SAS SS ameoSfHaE =

ATTAIN

| ENLIGHTENMENT, TO MISTAKE WORDS FOR THE TRUTH IS ALMOST SSL \ASRIDICULOUS AS AFINGER AZ] MISTAKING

Gi SH Gt aoTNo}

fate: (aa st ful GR At BR HOS CH} oe GRE UP me OE met >©=-~ Ra Sa eas Ro: 2% ee ai B pee! ae

a: GR fe Bl

= 35

AWWA RGRSe_, ONE DAY WHILE THE ZEN MASTER AWS hinge” BANKE! WAS GIVING A LECTURE, a

A DISCIPLE SUDDENLY STOOD UP AND YELLED OUT....

N DOANE HE o

NO WAY ! WE'VE FORGIVEN HIM EVERY TIME, AND HE JUST KEEPS ON STEALING.

AH-HA ! CAUGHT You FILCHING

YEA! IF You DON'T KICK HIM OUT THIS TIME , v\ WE'LL ALL

Se GA oe Ht N~ de a

RIS ON > bE Re Ao |Be SS -+

:a

i & # h ih z 3|

ie 47

—

Ke i&

ti & f€v6 A if i

(2FAZF

NOU ARE ALL PERCEPTIVE

QL - “1 STUDENTS AND LINPERSTAND\ iy THE DIFFERENCE BETWEEN

‘e=

>

con aalie FNS

es Cee Ze ml

AT THIS, THE PICKPOCKET MONK FELL TO HIS KNEES AND PROMISED TO REFORM, SUDDENLY LINDERSTANDING RIGHT AND WRONG, GOOD AND BAD.

Dya|oe HE SRL ie BE CHEB oe HED SR fe SED ~

36

&

a

OF THEM LOST ITS WAY, WOULON'T YOU IMMEDIATELY GO IN SEARCH OF THE LOST ONE, ABANDONING THE OTHER NINETY-NINE IN THE OPEN FIELDS 7 ITIS IMPORTANT TO HELP THOSE WHO NEED HELP THE MOST.

A THIEF ONCE WENT TO ROB THE ZEN MASTER SHICHIRI,

GIVE ME YOUR MONEY OR T'LL TAKE YOUR LIFE!

A, “) ES —_ CBs eee

MY MONEY'S IN THE DRESSER OVER THERE, YOU MAY HELP YOURSELF. I'D APPRECIATE IT, THOUGH, IF YOU'D LEAVE A LITTLE BEHIND FOR ME TO BLIY FOOD

B oa B ft WP a oie EP A # Bl fh # KR

Ak Be

JAS,— S)

fel or

Fil » De eas Hh he t i a de ae, Be: 7 Bez AH fh fh Ri AK WH bf A AZ ER ae,GE

. =—s

SOMETHING FROM SOMEONE ,YOU SHOULD SAY THANK YOU .

RAR: tz Bowie

, eB

E By — &ff # f

Kk

RN -

ft,2 K “>

4

7th Sin FA 4o

fie Hi OH, NO, HE DIDN'T STEAL IT, I GAVE IT TO HIM. HE EVEN THANKED ME FOR

A FEW DAYS LATER, THE THIEF WAS APPREHENDED...

; \¢

Ves SS

vow

“Vy

y

=Q

q

RS SSA +oe

, 4

NS

Vera Goo n

~ME ae as a ae A mk SEBO SPIES LENSES [|ee ~Mea +

a] A HR

Rob MB fh

BA HGR ae eo

¥ ~

=

2g.

eee

ee

a et

Ae

Be Au

if fal

Le

;

i ie

ae a

a

THE ZEN MASTER IKKYU HAD ALWAYS BEEN VERY CLEVER. ONE DAY AS A YOUNG MONK, HE GOT HIMSELF INTO TROUBLE BY ACCIDENTALLY BREAKING HIS MASTER'S FAVORITE TEACUP. _ FR (ait ~

hk BH Par 23)

te a= =

ak ABe AS A or SS St SSE |i

tit mob ESE fait |At AV ~

a

MASTER, WHY MUST PEOPLE DIE 7

—=

Ox ok

Sar Smt °

SV SE emt HSE EE ERP |Dt aul ¢

~ ee (aia SEES O

Sve oe fae lf SS ~

IT'S NATURAL, MY SON: EVERYTHING IN THIS WORLD EXPERIENCES BOTH LIFE AND

MASTER, DEATH HAS COME UPON YOUR

SRAE NRE SY wah SERRA yee Hb Am ot |ak oat o-ma dat Ty AY ESRD S>p Sy SE BE BEN St MS SAA RIA -THERE WILL BE DEATH.

IF WE CAN SEE THROUGH OUR OWN MORTALITY, THEN SURELY WE CAN SEE THROLIGH THE MORTALITY Dy OF MATERIAL OBJECTS.

Bik° 5 OY Se ae Bt ol|tak

ONE DAY, THE GREAT GENERAL KITAGAKI WENT TO SEE HIS OLD PAL, WHO WAS THE ABBOT| OF TOFLUKU TEMPLE.

|

GREAT

DISREGARDING TITLES

ce | je~ Ala x =

FF 26 Sa |NS tSOK Al

OH, I'M SORRY. PLEASE GO BACK AND TELL HIM IT'S KITAGAKI

THE MASTER SAID HE CAN'T

THAT'S HERE TO

SEE YOU. HE

(eae TE fat EP SE ER mt [= Se I©

x SEE HIM.

DOESN'T KNOW ANY GREAT GENERALS.

SEE ar ie | [> MES SASS AR Ae ae S&S ‘ES SE SR ef |ee Ee SS AEo

SHR Be Se Pome HEWES |ASP esol Ag eS Bh oy °-~

Am Se BY Seat tal ht SE AN Sat BNE Sp SME ut Hk mR o~

ie St -—SS om am SE [|Alt a

AH, KITAGAKI, PLEASE COME IN!

|oH

Bek J maha SS °

; THE REAL "SELF" INSIDE, MAKING ONE FEEL LIKE CAN'T FIND HIS WAY HOME .

Saf SAE ae fo Wr ~ ee >

(ae AY

A De AR SR EE [|AOR MES) CO oF eB o-

|

= mh ~ }

L

A]

THERE WAS A CERTAIN ARMY

Sut >

SOLDIEKS TO BATTLE AND TEND TO THEIK WOLINDS ON THE BATTLEFIELD...

et SS HE COME (ASE Hy

BUT IT SEEMED LIKE EVERY TIME HE PATCHED SOMEONE UP, THE SOLDIER WOULD SUST GO RIGHT BACK INTO BATTLE AND END UP BEING KILLED....

AE 48 Nt aa BEE REE GIN ASo-

for Ad

Am St ut ie AY OE PE SE SS Bl OH a Eo SE fle Kb ta 4°~Heh LO RE tk EE SY FRR Sk at Oft SE SSE Wo FAY ak A~>SD SR +Sa SaAL

GEE ae SEH BE aS SOS at (tO) HE SE CD SESS Et >SN oo RE ~

AFTER THIS HAD HAPPENED OVER AND OVER AGAIN, THE DOCTOR FINALLY BROKE DOWN...

tat BE SB Prog HE~

fie yn Sh SET CUM ARSE >sy- / >

42

IF IT'S THEIR FATE TO DIE, WHY SHOULD I TRY TO SAVE THEM 7 IF MY MEDICINE MEANS ANYTHING, THEN WHY DO THEY GO BACK TO WAR AND GET KILLED 7

NOT UNDERSTANDING WHAT SIGNIFICANCE THERE WAS IN , BEING AN ARMY DOCTOR, HE FELT EXTREMELY CONFUSED AND COULDN'T GO ON WITH HIS WORK.....

SO HE WENT INTOTHE | MOUNTAINS %,

eee eo) ee mw A & A» (2 4T HK hi BA

7

HAC

# Fl

Re A Box RUA

AFTER STUDYING WITH A ZEN MASTER FOR SEVERAL MONTHS HE FINALLY UNDERSTOOD HIS PROBLEM AND DESCENDED THE MOUNTAIN TO CONTINUE HIS PRACTICE.

WHEN TROUBLED WITH DOLIBTS THEREAFTER, HE SIMPLY SAID:


SO SEK a RRAe >o-f uoZH

DID YOU HEAR THE SOUND OF THE

)Nee Sp

wm ¢

THE PLACE WHERE YOU HEARD THE SOUND OF THE HOLLOW IS WHERE .THE PATH THAT LEADS TO

BLOSSOMING FLOWER, AND THERE IS BEAUTY IN A WITHERING FLOWER.

WHEN

YOU CAN

SEE THE BEAUTY AND GOODNESS

IN EVERYTHING

AROUND YOU, YOU HAVE ENTERED THE GATES OF ZEN.

45

oe pee Se RRS oy |[M+ +

,

IN ANCIENT TIMES, THERE WAS A GENERAL WHO WAS ABOUT TO LEAD HIS TROOPS INTO BATTLE AGAINST AN ENEMY ARMY TEN TIMES THE SIZE OF HIS OWN.

a

R 5 K 4]

a Muh

rvs y

SE £ ae

aK

(

=

A > vam Frat PEE

See AX -

IR K ft i ab #t, 4] 2ih

x if Z 7 8seal at FSS > ¢

ty #R is

fs f y

>

“le 4) SPD) net e=d)

(Oi ‘mien aAdain

ALONG THE WAY, HE STOPPED ATA SMALL ROADSIDE ALTAR TO PRAY.

PEE SE KE AS A |~ au=

SS > SO Sth SN o+

PH = ty

=a —— yan

-F

Ht # nk

Sa fee We SEE 2|SH

I'M NOW GOING TO USE THIS COIN TO PREDICT OUR FATE. IF IT'S HEADS, WE'LL WIN. fF (T'S TAILS, WE'LL LOSE.

Se -S> Aaa Stee FAS ak SE Hh Pah ©

r

BY #0 LSg Alm Ge SE SH —| Bis AE A BE

WP SR (ale AR RE RY Av Sas Sak -| Aa

SAY (ait RA TEA St C >Ee Rath

L

46

HEY ! IT’S

WE'RE GOING TO

LET'S GO GET ‘EM!

THE BATTLE COMMENCED, AND JUSTA PREDICTED, THE SMALLER ARMY DEFEATED THE LARGER

ie

NO ONE CAN CHANGE A FATE DETERMINED BY THE GODS.

HEAVEN LOOKS ON ALL BEINGS JUST THE SAME AND WON'T HELP ANYONE IN PARTICULAR. THE ONE WHO CAN HELP YOU IS YOURSELF.

Py

THE GENERAL §< REACHED INTO HIS POCKET AND PULLED OUT THE COIN, BOTH SIDES OF WHICH

rhe AS

WERE HEADS.

AZ

BY Se Alo RH BA RE SEAR EE SE: em |Ao~ SE fm EP GR SST RAN Aaa [Hire Sk |SRG AS D>o-

AN EAGER STUDENT ASCENDED THE MOLINTAINS TO STUDY THE ART OF SWORDFIGHTING UNDER A GREAT MASTER.

iS| = —

ter |Ao- EAS pass) a

Se

weu

MASTER, IF I STUDY DILIGENTLY, HOW LONG WILL IT TAKE ME TO LEARN THE SKILLS OF SWORDFIGHTING 7

3k Alm Ke

St a

(E

it wy

x SSS HB ms + a GE SE MH at Fd Se ° 2 al ah mul

=

4

EP hea SE So Neth Se Alm St HE HW |ait ° i Od

K 4

mk && |-

Sb =n

o> DL ae fee EE aoR es Pan ee ooSu>

Rib ge [Ae ASSKURSHSY EBs -©

THIS BOOK HAS BEEN PASSED DOWN FOR SEVEN GENERATIONS. YOU SHOULD STILL TAKE ITAS A TOKEN OF YOUR ACCEPTING THE ROBE AND ALMS BOWL.

bk Nak °

em |ES ee E-

oat +b sq) | JfAyeecuak SxS Sikh mS o-~ > Fi

: aneif Fe

| Mis |

SS WHAT ARE YOU DOING 7!

:

ok Sb Woe ES ~

J hte |fNoses Mopun — 4

‘owners

KNOWLEDGE SHOULD BE ONE.

PREACHING SOMETHING BUT NOT PRACTICING IT IS JUST LIKE SOMEONE WHO RECITES THE SCRIPTURES BLT DOESN'T LINDERSTAND THE PRINCIPLES OF BUDDHISM. Cee

my

ale a~

la.Cis ; sem GE ETE a a me PS ONO

ONE WHO UNDERSTANDS THE MUSIC

BO YA WAS AN EXCELLENT ZITHER PLAYER, AND ZHONG ZIQI LOVED NOTHING MORE THAN TO LISTEN TO HIM PLAY.

=

GE AB SSE De

SK cH NAb ~ ==

oe

J

"777

fh AN WHEN Bo YA PLAYED A RELAXED, FLOWING TLNE.... nN

oN

WHEN BO YA

«

aMestiC

.

SONG, Wow, “ ZHONG ziQi (11'S AS SAWUT AS |MAJESTIC AS IT WAS...

AK THE HP Aad peat hk SSE DH Tt ©=

MOUNT TAI |

IT'S LONG AND

LEISURELY LIKE

|

THE YANGTZE AND |}

aR Set >a TH

|

22 i PA

#

Su

Sha OLE Hf NC TH ZH SEE AR NR 2HR EA DRSSESL >=ad

THEN ONE DAY, ZHONG ZIQI BECAME ILL AND DIED. AFTER THIS, BO YA NEVER PLAYED THE ZITHER AGAIN .

IN FACT, HE WENT HOME AND TOOK A KNIFE TO ITS STRINGS. HENCEFORWARD, "BROKEN STRINGS" CAME TO SIGNIFY THE DEATH OF ONE'S CLOSEST FRIEND.

UNDERSTANDS ONE'S MUSIC IS DIFFICULT TO FIND. WHEN THE PERSON WHO UNDERSTOOD HIS MUSIC DIED, ALTHOUGH BO YA WAS STILL VERY MUCH ALIVE, ONLY HALF OF HIM REMAINED.

SE PR Siu JA+

Sh ae f° te E-

A

BLIND Nan \ BreRT Een

MAN AN WASWAS. (C LEAVING His

FRIEND'S HOUSE, THE FRIEND HANDED

HIM A LANTERN TO TAKE ON HIS WAY.

-

.

I KNOW, BUT IF YOU

ie uF ae a aie SE AB a aa+ a

tc an 2am THE SAME TO ME

DON'T HAVE ALIGHT

WITH YOU, SOMEONE

NW

Tr

AV\\Y\\e

SS

|

BA AEE

AWS)

Ly 14

MIGHT ACCIDENTALLY RUN INTO

ee

a

“a=

cade BE] fae ASE SN Sm (alt Ree Ba mR f+ |

fe | SB Eh > OH CR CU HE SRDS Seb SS ~Se ai CU SES Al

=p pes

SS2eb a>

She

=

SE O-PS RR Ta FH TEE Ate oY } SH a “= Aah SE |SS Alt

uwjars

eae

=~ °=F

Tal ot

BEX SS JSN

L

HEY, BUDDY, YOUR LIGHT WAS ALREADY OUT !

“en

“S> Ny,

iw

D2

USING ANOTHER PERSON'S IDEAS To ENLIGHTEN OTHER PEOPLE IS LIKE THE BLIND MAN CARRYING A LANTERN-THE LIGHT MAY GO OUT ALONG THE WAY, AND YOU'LL NEVER KNOW. »)

he

ONE DAY, A

THIEF ENTERED THE HUT OF THE

SOMETHING

ZEN MASTER

OKAN, BUT

RY HE DISCOVERED THAT THERE WASN'T ANYTHING WORTH STEALING. See SE >

298 pa TSH oe Sa jas ath aE |fm => = o

Z

D:LLP Sr Oree

ES > oSE me

SSSSS

=

KS

SEA BP cmt Ret |FS as EY

=

~ y aa

:

SK DH ok ca ©o

YOU'VE COME SLICH A'T

[

Ss

LONG WAY, I WOULDN

EMPTY-HANDED. HERE, TAKE THIS PIECE OF

(ait EP Qe SU ER em I°

SENT | RRS ~ =>

7a wy

Sey ia

at Si fei |A+

Sok met tag HE GK faa Se in Eb St ~~o An As Stal | Aas SA -

GUY. IF é ONLY I COULD

HIM THIS GIVE UTI FUL BEA MOON, AS

at && br |

PEOPLE PURSUE FAME AND FORTUNE, BUT THINK OF HOW

~ = =p =/

THERE (S IN

MUCH THAT YOu NATURE

z pe mee = =>

OWN ALREADY. THE

STARS, THE MOON, MOUNTAINS, RIVERS, FLOWERS, AND TREES ALL FOR

BR GS SE St bar

Ge SS fait Hk =] ABE |Be A@S REN Shh awa

53

|

PT

ae

ager

Sa

4 MMM....THERE,

“THAT'S

ae PERFECT.

tt, cs

Py rar ree RSSSSSSSSSSSS SSS Ail

ONE DAY WHILE THE _ ZEN MASTER YQ @” YISHAN WAS TAKING A BATH, HIS BATHWATER WAS TOO HOT, SO HE ASKED HIS DISCIPLE To ADD A LITTLE COLD WATER....

?

{f & tt |KR Ss of Pat Zit SES (a ~ Be ws Soh ig =z AR % te + ane (og [RE ae + % | Hy NS

on J

if asZ 7K # ? in

YOU IDIOT ! EVERYTHING BIG AND SMALL HAS ITS USE. WHY DID YOU WASTE THAT ? YOu COULD AT LEAST DUMP IT BY ATREE. A TREE WOULD WELCOME IT, AND THE WATER WOULD BE PUT TO GOOD USE .

4 BS Sem Re Spee |BOSD ~ # ah Rt Se o A tre Be

a

a 7?

BE GE BS That aSBE|ABER [ae Sates RSS RAS RS -

he

WHY DIDN'T YOU DUMP

CP

/ITIN THE FLOWER BED ?

WHY MLIST YOL) WASTE EVEN ONE DROP OF THE MONASTERY'S

by17 THIS SCOLDING 42| BROUGHT THE MONK To fs) ENLIGHTENMENT, AND FROM THAT DAY FORWARD, HE WENT BY Q THE NAME “DROP oF WATER."

EVERYTHING HAS ITS OWN USE. REGARDLESS OF SOME THINGS‘ EVERYTHING HAS (TS PLACE IN NATURE.

me> Dt Nosy

4a [Hh EF XR ALAS SE I>~

St Site

St BH SD [ait EF A1 UK

=

54

SER Sere

G

FOR NO REASON

THAT GUY DOING ON THE MOUNTAIN

HRC

SE =e wk

Be SN BE SL UE |oovB

RRR AAR oh aE

ARE YOU STANDING HERE WAITING FOR A FRIEND 7

oR

x

Aat | Brom SH SE Mh ECU H AEB L©~ Ss 2 A

é

f: z-a iB Ai

RE SES Pi 2D>SEACBBY wR gah WE

I'M JUST HERE,

STANDING.

MOST PEOPLE LIVE IN A DUALISTIC WORLD OF GAINS AND LOSSES, SELF AND OBJECT. IF THE SCENERY (S BEAUTIFUL, I'M HAPPY: ve

IF IT'S NOT, I'M DISAPPOINTED.

SOS SERRE ROR |+ Wh Bh SR aw G>>

aa Bt Fd | ya ~

SR aa JB ECS ee |DFR -

ONE DAY WHILE WALKING THROUGH THE WILDERNESS, A MAN HAPPENED UPON AVICIOUS TIGER.

ait

ra fe,

bh

=z

eS ik

ht ath Sh GS SS iod 8

bh A RY Op >d ath St REE |ye ay

ae

2 saof

RS Se |ASE Se Ha \

&

HE RAN BUT SOON CAME TO THE

a

tk SRE ca ZHa

Bet ull)

&

ft

Se [Bek aba aS UNE |RMS SS ~>

tht (ae

if oe

|MRSHAL BR ay

is]

p a SA MK SS Lb Rh foe EN oe EE RE |NER REA Se ~

"e; p “

ie

Ss) he ~ BR fe AS Sar |

|SUDDENLY, HE NOTICED

PLUCKED IT AND POPPED IT

$f oF !

WORRY ABOUT THE FUTURE. EXPERIENCE AND CHERISH THE MOMENT. HAPPINESS IS ACTING ACCORDING TO CIRCUMSTANCES, WHATEVER THEY Y BE

EE FRY ie [> Ni aR BA fade CR Lok Ol RY dam att Eb BD at} Aah Ah SE DH Bh mK] |art S|Ob Nt Gem a>p=o ° Ree

o ial

ATT SES SE -=

(Gi ath RE ik SE fuk ETT SCS Bt

A

iS ~ (ait AR GS a

56

THERE WAS ONCE A WRESTLER NAMED DAPO (GREAT WAVE ), WHO WAS NOT ONLY BIG AND STRONG, BLIT WAS ALSO HIGHLY SKILLEO IN WRESTLING.

DURING PRACTICE, -— HE WAS UNBEATABLE, OUTWRESTLING EVEN HIS TEACHER.

= th a 18 the OP Hl : BR He Gl Ait IK

easy Sey |HH: at

OU St s& fi SU Saka SNA |>

A>2 Ss |S JRade RaeBESS PO THIS, AND IN NO =}/)| TIME YOU WILL BE THE -/| GREATEST WRESTLER sh IN THE LAND-INVINCIBLE .

SBA ee sl MESS Alo eS |o

tka Se SE Be | BAD BEN ARN, ee OU RN AEA >-

Da> Ha Sas Bt a0

eh SS Be Alo SR A SS S|RES °

Fas- lf at ie Sah SESS |Maks Se mwas sas~ Ul} SS BD Se |Ale EH ~at Se SE OE SEH EAD AOS RE = Sb

Sf

=

=

Se-

SO DAPO REMAINED IN THE TEMPLE AND fe MEDITATED, IMAGINING THAT HE WAS A GIANT WAVE. AT FIRST, HE HAD DIFFICULTY CONCENTRATING, BUT AFTER A WHILE...

rey 24

StS °

HSER Se

-Sad}-+ BR -

SE Aa AE GE SZ]

JRGM BA == oH |e jo > f~

|dey -

as yp! » ae? rR

Cz

2D AEE OBB 2s m=

KEL TL LOL

aH BRS Ry he ES} SE ab CE Sp DaoS

Natt FER

HP See Sb ry o

~ SE A wR SSIES ©

Se Ni of Rew

SYoAte SEAR Shim Al aR Me Sap Ahm

oe AS SSSR

+ | ce 4eaa

SESE Ht Tor bo] ¢a-

—\ atk

© WENT ON, THE WAVES BECAME LARGER AND Ve LARGER, UNTIL // THEY KNOCKED OVER VASES AND CARRIED AWAY ITEMS OF WORSHIP...

ay~ Alm SH SES} EE (ay eg Sa Nt

RE RR We >> 4a Fame SE ak CU mie |[+-- [-Raeek-

HE AE SE SERS MA

fe|fNP SrOp ~ aaj ~ Sane E

|RRA pase

SSE Sak MY (al: Sy SR No

= MK

=

ae

SSE [|EH RST -- SSR SH Ree Soa |So ah i- HERS HB Slee

L

SL

ee

.\

THEY OVERWHELMED STATUES | THEN THE TIDE AND FLOODED CAME IN, AND THE ENTIRE TEMPLE

et

Gn:

N

tt =n

RK

z in ak KH BY ab > 4 @& ot -

So Bir zee

IN HIS MATCHES THEREAFTER, DAPO IMAGINED °

THAT HE TURNED \\\\" INTO AWAVE, > AND HE BECAME THE GREATEST WRESTLER IN V4 THE LAND-; INVINCIBLE. | |

ALL YOU HAVE , ;

es ee

oS ye

J

we

TO DO IS RESPOND IN A DIRECT, RESOLUTE WAY TO ANY SITUATION, AND You WILL BECOME THAT SITUATION, AND THAT SITUATION WILL BECOME You.

YK HR Ne CU SR et Cu |SRAt RS SE GEN HI SH 8 Alu as oH 2~

-WERE

sai )/ |4 HIRE ayo REDE SS BE go eat tN - GE

is

AN OLD MONK WAS DRYING VEGETABLES UNDER THE SCORCHING SUN...

me Om a

z tu ay

is

i A

WHY ARE YOU STILL WORKING SO HARD HERE ?

eh

7

Ae

Sh Stan ieg Et (me my aa tb |o> oSe

cial

HH Bx is!

Sie pe Sep ath Al SS She ah fate SE |aN a~~ > a

a A SY Sa

BECALISE I'M HERE.

AND EARTH NURTURE ALL THINGS, BUT WE

pail ea Sr OSE ~

BUT WHY ARE YOU WORKING UNDER THE HOT SUN 7 BPR

ON THE RESULTS AND STRIVE FOR SUCCESS WITHOUT DWELLING ON JT. IF WE JUST WORK HARD WITHOUT COMPLAINING, WE CAN BECOME ONE WITH HEAVEN AND EARTH.

| | |:

Ja

EK AON SESE to eae ae Am my 2|> RaSE Neeoa [|aR mS 2-

60

|

PLEASE PAINT ME A DEPICTION OF "MIND" FROM THE SAYING , "DIRECT POINTING AT ONE'S MIND, SEEING ONE'S NATURE, BECOMING A BUDDHA.”

SR SE (nk BES} unl (aii > SS eo

SH ak pd Sk CHAR te BAIN SS >-

~ Sh 7

“7/7 AND CAN ~~" “AA NOU PAINT "NATURE" AS WELL 7

~\ 2

SEAN Sai SP Sc fal EE Jai SERE [> |a~SR

Sa 4 Se BK

Shee oo Rel +) (|mmf ]|

Am RESET SEE feo ce See eh Sap fai mel ee SE Sor [|Sr 2A REEE SE JHR +

SEE SS SR St ip Re -fSN |aS mt

SURE. YOU HAND oie “NATURE “ ANP I'LL PAINT IT FOR You.

i

, NX S/N

YOUR SELFNATURE IS COMPLETE AND UNDIMINISHED. WE MUST ALL DISCOVER OUR SELF-NATUIRE ON OLIR OWN BECAUSE THERE IS NO EXTERNAL ROAD THAT CAN TAKE US THERE. = N

61

lak SB htt SEA SNE DS Kk BY tt SE SE |>th aAl lah oe Ek Se o> ~>= (at HR Pat SE i> [BE ~Se

Sel Oot sat Tae St

HEE Ni le ae DH at o> =SRS

Se Sat IK Sr ola

=a me 7A Su A+) saa TA SE ti 2> 255 |SME 1 lat Do

— THERE WAS ONCE AN OLD WOMAN KNOWN AS THE "WEEPING LADY" BECAUSE SHE CRIED ALL THE TIME.

a

i

Sys

|

OLD LADY; WHY ARE

|

at

DAUGHTERS-ONE WHO MARRIED A ‘| SHOE SALESMAN AND ONE WHO MARRIED AN UMBRELLA

Rak BS ASESE O=

iid

ve ccbe

sia % He

i iis

ON RAINY DAYS SHE WOULD CRY, AND ON CLEAR DAYS SHE WOULD CRY...

ea hk See SSP tt Saft ae Al NE BS |BE

ON DAYS WHEN THE WEATHER IS GOOD, I THINK OF HOW MY DAUGHTER'S UMBRELLA BLISINESS [S

Pr Hl iE

By

oa

.\

ONE WILL GO OUT To BUY SHOES FROM \. MY OTHER DAUGHTER !

EA

T\

NaN

Gli

i

\\

Lz

ke

ean \

yA B

2

= ea

\

:

: : {>

aa’

C

me AE SEM SH SEAS AT SE BH Z> Dh Tit pee Ba AN ee |AALS SE > fe Al YA

=

|ba

#0

ate

#8 Sb AA a©~ |

wm —

BUT ON CLEAR DAYS, YOu SHOULD THINK OF HOW GOOD YOUR PALUGHTER'S SHOE BUSINESS 1S; AND ON RAINY DAYS, YOU SHOULD THINK OF HOW GOOD YOUR OTHER DAUGHTER'S UMBRELLA BUSINESS IS ! RSA

IF "THE MIND IS THE BUDDHA,” THEN WHETHER A mi | SITUATION IS 4 |\GOOD OR BAD, ; ALL DEPENDS ON HOW YOU LOOK AT THE SITUATION.

po SP4bSR a aR Sk SE Be HSSaNnAaRy SS SECU m |HA ce >-~ SteeMe Se

=

bn C2"

FS?

FROM THAT DAY ON, THE WEEPING LADY |WEPT NO MORE. INSTEAD, SHE CHUCKLED TO HERSELF EVERY DAY REGARDLESS OF THE WEATHER. 62

Cr% S:)

ONE NIGHT WHILE THE MONK DAIGAN WAS IN HIS STUDY READING...

bam KE ~ Ch ami FEE ++

SE SAN HY aJce >~

Seem Ay ae St of AS NORE ~ a Ao SO Alo Samy SAHA |alee SS °+ aN

al

is

is

ci

bia [tN NSN ff Sta

{7

aE REAL RARE SES SY Nm Ae Se “TK Oita RSS |By |- ~ H Bel

R

ci

EN oF = SLUTILE DCOR TO KEEP THE

I'VE BEEN ROBBING

HOUSES FOR YEARS, AND I'VE NEVER BEEN I WAS ASEN SO SHAK BY THOSE WORDs.

VA

“WHEN THE

ye

z

WIND BLOWS, THE

WREMETE CENUa eae omnes MA £4) NO SOUND." WHEN // SOMETHING HAPPENS, CONFRONT

Ue EHR -°

NIRA Fie Alt b> | 2 th

IT WITH

SSE Et oe a HKD! -| oma -

sto Ee (Aas aE

RR ROBE SE Gato] Ao |ae°-

THERE WAS ONCE A GENERAL WHO FOUGHT WARS WITH UTMOST BRAVERY AND COURAGE.

Ae iN

at PY (ai Fe MR SR -A

ite WHEN HE BECAME OLDER, HE WAS TROUBLED OVER THE CONSTANT CHANGES IN THE WORLD; SO HE TURNED To | BUDDHISM.

BRAN ESS ©

ee tee Sy eh cat a Smuhae

NTAIN wea NEVER|

AFTER STUDYING PEA FOR SOMETIME / PEOPLE WOULD , OFTEN ASK HIM WHY 7 THINGS a CHANGE; AND

Hak Suk SR Sh 2h me Sy of oe Av 29

SE Ge BE MA AS} Spat tN o-

PERFECT PERSON'S MIND

IS LIKE A MIRROR, NEITHER TAKING NOR WELCOMING,

IT RESPONDS BUT DOESN'T STORE. SO, WHEN IT’S TIME To BE A GENERAL, You

SHOULD BEA

GENERAL, AND

S “a

. ON

r

WHEN IT'S TIME TOBE A MONK, BEA

ce

Sa ES SY Gat LA NN

XN

Bs

DK

a

S

sictrerreeeaPBRALAGD AEDES END

OR

OE

eRe ONCEANUN Ns

Ne NK:

wos,

Sy

THERE

WAS

NAMED ESHUN

|

7

QI] [2h)

2S PRAG

Vers

BIDS ait

a.

=I

3S EE Sk at BEN

Ae RY bri -

Gt og HY 2r ft |bab Ymah sae ei ath Or EE Se tt mek See BH SG > > rs

=

IN WHICH HE SAID THAT HE WANTED TO MEET WITH ® HER IN PRIVATE.

ge Ke aheR PS

ES

-

THE NEXT DAY, AS SOON AS THE MASTER ENDED HIS LECTURE, ESHUN STOOD UP AND SAID TO THE MONK WHO eee L ee

[Sart faa SE] Sn ola GRE SE At > el th RSS E> ea Sec

ie st1s0sameeee se

IF YOU REALLY LOVE ME, THEN COME LIP HERE RIGHT NOW AND

IF YOUR MIND IS TORN BY TWO CONFLICTING DESIRES, THE CONTRADICTION WILL DESTROY YOUR MIND'S UNITY AND TRANQUILITY. JUST REMEMBER, WHEN YOU SHOULD GRAB SOMETHING, GRAB IT: WHEN YOU SHOULD LET GO, LET

SS Pt St OSs GE a> SED A&oe© RET

eo SEM Sat | ESE Say SB Se ne mm AE d+ UF Ja AmeHo SE

Bet SY Sp of Ste |op- ot SE tt ctr Sak Ala >°~ Se

Nore

S& Bede SINS >-- Ea we SN o> SY SES Aa SS ~ fae [Tae |DHRW ° BS FEV cae bok SS fae HH Nie ~

IF I SAY YES, YOU'LL THINK YOU KNOW WITHOUT REALLY KNOWING, AND IF I SAY NO, I'LL BE DENYING WHAT EVERYONE

WHERE DO ENLIGHTENED

2a bik |OE ofa

eseess

ce Ara SR Se SP SE tet RE OER aNY©

;

WHILE WE LIVE, WE SHOULD ENJOY THE MYSTERY AND BEAUTY THAT ARE LIFE, RATHER THAN WORRYING ABOUT WHAT COMES AFTER DEATH. LIVE TODAY WITHOUT WORRYING ABOLIT TOMORROW, FOR TOMORROW WILL HAVE ITS OWN WORRIES.

| ee [SN |eM bee Ao SS oe+ +

fo ae tik oN [|ASS OR Am See ol ~+++-

66

THERE WAS ONCE A GREAT SWORDSMAN WHO WENT UNRIVALED THROUGHOUT THE LAND.

IN HIS LATER YEARS, HE

THEREFORE NO LONGER CARRIEP A SWORD.

ay AE or op Se

Sah EN ct o~

=a

NES

4 A

a) |—=

5 it a AA Sta GEE AM a ark D> |-

FF

K R #

i

/a

£3

&

BUT WITH A DEFT

MOVEMENT ANDA SLIGHT TUG OF THE

Sa RS wD |SATS Ps |SR SSS HMSO ~

MIRROR , YOU WILL BE ABLE To

1

/

RESPOND

| AUTOMATICALLY

ASR (ak Ey DEH RE BP me RY SS rt Sb SPN SY |AEN ~ —o SeSh or Cu SE Mt at BE Al

Pal aya St SAS SE: Me fh SS SR AA SE Sa oA [OT AKG RAG Nee Babe REQ wk BILE a|Pk

ust

2¥syusw Ezz Suls Fez teL atky err =m wZE 8 uusdene

r

ar Woe BeZO9 PRES ad ieerests te

Sore

VszenZ

=

AH, LOOK AT THE GOOD SNOWFLAKES, EACH FALLING IN ITS RIGHTFUL

NID de PHL RTAG RARE |[+ [ He | OF HAp HEME Di |-->hie ue

AND WHERE MIGHT THAT

LOOK AT You ' Your


mk HOD RE ee Me HN Hh ap> We EE a NiH4tk4RaR |[Ho Ne ° oO Sk ams -|mt oS ~

r

THAT'S JUST HOW ITIS !

N ARIE |MSTA ua o--~

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IT HAS BEEN SAID THAT NEAR ~ THE GUANYIN MONASTERY IN == HEBE! PROVINCE, THERE .:8 WAS A FAMOLIS BRIDGE CALLED THE ZHAOZHOLI. (CHAO-CHOU) STONE BRIDGE....

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SW I HAVE HEARD SAY OF THE ZHAOZHOU STONE BRIDGE , BUT WHEN I ARRIVED, ALL

’ YOU SAW ONLY THE SINGLE LOG, AND YOU DIDN'T SEE THE STONE

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THAT'S RIGHT. WHAT EXACTLY IS ZHAOZHOLI'S STONE

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HAVE You EATEN BREAKFAST

TIME HERE, AND I'D APPRECIATE IT IF THE MASTER COULD TEACH ME ABOUT SELF CULTIVATION .

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vd. ENLIGHTENMENT, SELF-CULTIVATION, AND OUR DAILY ACTIVITIES ARE ALL PARTS OF THE SAME THING. IT IS ESSENTIAL TO UNDERSTAND THIS FACT OF ENLIGHTENMENT, AND IT 1S THE MAINTENANCE OF THIS ATTITUDE THAT IS SELF-CULTIVATION. IT IS NOT BECAUSE OF SELF-CULTIVATION THAT WE GAIN ENLIGHTENMENT.

THEN GO WASH YOUR BOWL.

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WHAT KINDS OF ¥ &] PEOPLE NEED To | ENGAGE IN SELF-

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THE BUDDHANATURE ?

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WHEN WILL IT BECOME A BUDDHA 7

WHEN THE SKY FALLS.

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AND WHEN WILL THE SKY FALL 7?

WHEN THE CYPRESS TREE BECOMES A

THE BUDDHA- NATURE IS THE ORIGINAL NATURE OF ALL THINGS. THE TRUE MEANING OF ZEN |S TO GAIN INSIGHT INTO THE ENTIRE UNIVERSE AS IT (S AND TO BE ONE WITH THE TRUTH. THIS TRUTH HAS BEEN AROUND SINCE AGES PAST, AND WILL BE ~ THE SAME FOR AGES TO COME.

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ALL THINGS RETURN TO ONE, BUT WHERE DOES THE ONE RETURN

WHEN I WASIN QINGZHOLL, TLMADE % A ROBE THAT WEIGHED SEVEN POUNDS. LINIVERSE IS SEPERATED INTO AN INFINITE

PART HAS (TS OWN DISTINCT IDENTITY, THEY ARE STILL ALL PARTS OF ONE UNIVERSAL BODY. THE ONE AND THE MANY INTERFLISE WITH EACH OTHER, SO IF THE MANY RETURN TO ONE, N | THEN THE ONE | |RETURNS TO THE MANY. THEREFORE, EVEN THE TINIEST SPECKS, IN THE UNIVERSE RETLIRN TO THE ONE.

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IN HIS OLDER YEARS, ZHAOZHOU

Retate RRR SETTLED DOWN IN THE GLUIANYIN Wa \\X MONASTERY JUST OUTSIDE, nay pee SSSSSS THE CITY OF Ssh

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ZHAOZHOU.

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WHAT IS ZHAOZHOLU 7

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THE EASTERN GATE, THE WESTERN GATE, | THE SOUTHERN GATE, THE NORTHERN

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ZEN WAS JUST LIKE THE GATES OF ZHAOZHOU THE CITY, APPROACHABLE FROM ALL SIDES AND LEADING IN ALL DIRECTIONS. You COULD TAKE WHAT You WANTED, AND IF You JUST WANTED TO LOOK, YOU COLUILP DO SO To YOUR HEART'S CONTENT.

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I'M LOOKING FOR ZHAOZHOL,

JUST WALK \x/ STRAIGHT AHEAD.

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Wy T'M LOOKING FOR 3 ZHAOZHOU, COULP You > Se c+ | Eh [aS Nihke-

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JUST WALK STRAIGHT AHEAD. DON'T TURN WEST

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SAME PAT ANSWER ISN'T NECESSARILY TRUE IN ALL SHE DOESN'T SITUATIONS. UNDERSTANDA THE TRUTH THING. WASN'T || OF LIFE IS ZHAOZHOU ALWAYS STANDING RIGHT| | MOVING, IN FRONT OF ALWAYS CHANGING .

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WHAT IS THE MEANING OF THE BUDDHADHARMA ?

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PLEASE DON'T USE A METAPHOR INVOLVING CONCRETE

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GREEN MOLINTAINS ARE PURE LIFE; A STREAM IS THE BUDDHA SPEAKING--THROUGH THE SOUND OF FLOWING WATER WE SEE THAT THE CYPRESS TREE RESONATES WITH THE

LIFE OF THE LINIVERSE, AND THEY BECOME > ONE .

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WHAT IS THE MEANING OF ZEN 7

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THINK ABOUT IT--

BUT RIGHT NOW \ H | 6s I HAVE TO GO a RELIEVE L MYSELF. \ Vie ox nl Lipwy

SUCH AN INSIGNIFICANT AFFAIR, AND YET I MUST DO IT FOR MYSELF.

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