The Lighthouse in the Ocean of Chan
CW45
Chapter 5 The Fourth Story of the Lighthouse: Finish
Contents |
Section 1 Selected Disclosures and Koans Relative to the Finish Stage |
Section 2 Selected Koans with Different-Stage Answers |
Section 2.1 Finish Stage Answers to the Koan "The Intention of Bodhidharma's Coming from the West" |
Section 2.2 Finish Stage Answers to the Koan "Family Style"
|
Section 2.3 Finish Stage Answers to the Koan "Ox Herding" |
Section 2.4 Finish Stage Answers to the Koan "Duster" |
Section 2.5 Finish Stage Answers to the Koan "Glancing Sutra" |
Section 2.6 Finish Stage Answers to the Koan "Sending a Letter" |
Section 2.7 Finish Stage Answers to the Koan "Mind" |
Section 2.8 Finish Stage Answers to the Koan "Body" |
Section 2.9 Finish Stage Answers to the Koan "Environment" |
Section 2.10 Finish Stage Answers to the Koan "Still Coming to the Feast?" |
The use of the previous stage, although different from that of the worldling in that the latter attaches to whatever it applies, is after all still a bit unclean and impure because indistinctively there are some efforts involved. Here would let you know that even half of a tiny dreg needs to be exhausted. There were only fairly few ancient sages who had attained the realm of complete finish; even just to understand thoroughly in view this finish was not attained by many. Therefore, it is difficult to select many koans here. The second stage of exit and the present stage of finish could easily be mistaken as the same. In fact, they are separated by a stage of use, and therefore are far apart. At the exit stage just renounce attachment to the state of comprehension, to stagnant water, to non-ultimate, incomplete luminescence, to the so-called "white ox on open ground," and to the so-called "bright, round, and cool," those things in a ghost den that are almost equal to playing with spirits. At the stage of finish, both that which finishes and that which is finished are not things of the four Dhyanas and the eight Samadhis in the three realms. Nor are they things of mind, will or cognition. Indeed there is no longer that which finishes nor that which is finished. Those whose attainment has not arrived home, even when finish is spoken of, cannot know it. Those who have already arrived home, without finish being talked about, naturally comprehend it. Now I manage to express it, all because there are some arrogant Chan people who are too vague and too muddling. Readers should not mistakenly grow attachments here, as if there were that which finishes, that which is finished, or a state of finish.
Section 1 Selected Disclosures and Koans Relative to the Finish Stage
Bao Zhi said, "Intending to apply efforts, eventually would not finish!"
Gui Zong, Zhi Chang and Nan Quan were about to go their separate ways. While boiling some tea, Nan Quan said, "The words of discussions we had are known among us. From now on, if people ask, 'How is the ultimate thing,' how to respond?" Gui Zong said, "This tract of land is good for establishing a hut." Nan Quan said, "Put off the matter of establishing a hut; how is the ultimate thing?" Zhi Chang then smashed the tea kettle and got up. Nan said, "Dharma brother had tea already; one has not taken it yet." Zhi Chang said, "Making this statement, even a drop of water does not deserve to consume." Jian says, "Were it not Nan Quan, it could not have been brought up. Were it not Zhi Chang, it could not have finished. Gui Zong's establishing a hut was only at the previous stage of use."
When Nan Quan was staying in a hut, a monk arrived. Nan bade him, "I am going up the hill. At meal time, you first eat by yourself, and then deliver one portion up the hill." After a while the monk had eaten by himself, and yet at once broke the utensils and lay down. Nan waited for a long time in vain, hence returned to the hut. He also lay down on one side; the monk thereupon got up and left. Nan Quan later mentioned this to people, "While I was staying in a hut, there was a smart monk. Even until now he has not been seen." Jian says, "Alas! How many unknown heroes were there outside the Records of the Lamp. If it were not the case that Nan Quan possessed the eyes, even this fame without a name would not have been recorded at all."
Shi Lin said to Upasaka Pang: "One is going to ask a question; please do not spare spoken words." Upasaka said, "Then please raise it." Shi Lin said, "Originally spare spoken words." Upasaka said, "This greeting, without being aware of, falls down to the ground easily." Shi Lin covered the ears and exited. Upasaka said, "Expert! Expert!" The teachers and friends of Ven. Pang were great Chan masters of the time. Many koans of this stage of finish are related to Ven. Pang; just as the saying goes, "Meeting one's match at chess." Readers please continue to observe; carry a lamp in the daytime to observe.
Song Shan invited Ven. Pang to tea. Pang raised the coaster and said, "Every person has a share; why couldn't it be said?" Song Shan said, "Only because every person has it, therefore it could not be said." "How can Elder Brother say it?" Song said, "Should not be speechless." Pang said, "Obviously." Song thereupon drank the tea. Pang said, "Why not invite guest to join?" Song said, "Who?" "Ven. Pang." Song said, "Why need to invite again?" Dan Xia heard about this and said, "Were it not Song Shan, would have been confused by the old man!" Pang said, "Why not comprehend when the coaster was not yet raised?" Jian says, "This koan, up to 'Should not be speechless' belongs to the third stage of use, therefore it was selected in that chapter. Thereafter, 'why need to invite again?' and 'when the coaster was not yet raised' belong to the present stage. Should know: when the coaster was not yet raised, things as such were originally finished; after having drunk the tea, it was again originally finished."
Fu Bei and practitioner Grandma Ling were having tea together. Grandma asked, "The sentence that cannot be spoken with all the efforts, to whom shall it still be told?" Fu said, "Fu Bei has no superfluous speech." Practitioner Grandma said, "This one does not say like this." Fu Bei asked back. Practitioner Grandma retracted her hands and cried, saying, "In the sky there is even more worries added." Fu Bei was speechless. Grandma said, "Neither knowing whether a statement is biased or correct, nor recognizing a theory as perversive and evil, to guide others would yield disasters." Nan Quan heard it and said, "Fu Bei was defeated by the old grandma." Grandma laughed and said, "Teacher Wang is still lacking in devices." Cheng Yi asked for the reason. Grandma thereupon cried, saying, "How sad! How painful!" She asked Cheng Yi, "Comprehend?" Cheng folded his palms together and retreated. Grandma said, "Chan practitioners at their wits' end, as sesame, as millet." Cheng Yi conveyed it to Zhao Zhou. Zhao said, "If I see this stinking old woman, I will raise questions to mute her." Cheng Yi asked about how to. Zhao Zhou struck Cheng and said, "This fellow at his wits' end, not to strike but wait for when?" Grandma heard about this and said, "Zhao Zhou seems to deserve a clubbing from grandma's hand." Zhao Zhou heard about it, also cried, saying, "How sad! How painful!" Grandma heard this, exclaimed, "Zhao Zhou's eye emits lights that shine through the four great continents." Zhao Zhou sent someone to ask Grandma, "How is Zhao Zhou's eye?" Grandma thereupon raised her fist. Zhao Zhou heard this, then composed a gatha which reads:
Right at the opportunity, directly bring it up to the face;
To face it directly, right at the opportunity, is fast.
In reply to you, practitioner Grandma Ling:
What gain or loss in the crying?
Grandma replied with a gatha which reads:
Teacher has comprehended the crying;
Who else would know its being comprehended?
At that time in the country of Magadha,
Almost lost the opportunity before the eyes.
Jian says, "In this koan all persons involved were old hands in Chan. However, except Grandma, they would often forget the style of having already finished of the fourth stage. As soon as they became a little deviated, they were reprimanded by Grandma. Grandma herself therefore also could not avoid some deviation, as in saying, 'Zhao Zhou seems to deserve a clubbing from grandma's hand.' Therefore, it was also cried over by Zhao Zhou. However, whether it be Zhao Zhou or practitioner Grandma, neither could help others in this having finished. Hence, there was only sad and painful, simply because this already having finished could be known only to those who have arrived home through practices. Nevertheless, even those people in hells are not lacking the least bit in this; in time there is not a split second deviation, and in space there is not a thread of departure; it is speedy and straight. In fact, the two gathas were originally unnecessary, as the time of speaking were later than that speedy instant. Therefore, it was said as 'That which cannot be spoken with all the efforts, to whom shall it still be told?' Had Fu Bei covered up his ears and exited at that instant, it would have gotten rid of this long and stinking koan."
A monk asked Xiang Yan, "Why is the right cause no matters?" Xiang said, "I do not stay." Again, "Peeling layer after layer until all are gone, without staying. Any temporary expediency is only for helping others; as to matters on the other side, there is no right spot." Jian says, "From his 'peeling layer after layer until all are gone, without staying,' should know that stage by stage need to be finished thoroughly, then would do."
A monk asked an old woman, "Which way to Tai Shan?" The old woman said, "Straight ahead." The monk went ahead, and the old woman said, "Again gone like this." The monk described it to Zhao Zhou. Zhao Zhou also went to ask her, "Which way to Tai Shan?" Answered as before. Zhao Zhou returned to the monks' quarters, and said to the monk, "I have checked and cracked the old woman for you."
A monk asked Zhao Zhou, "Will there be people practicing the Dharma in the Empty Kalpa?" Zhao Zhou said, "What do you call as the Empty Kalpa?" The monk said, "No anything." "This can only be called practicing the Dharma. What is the Empty Kalpa?" The monk had no reply.
A monk asked Zhi Qin, "How is the continuous flow of real eternity?" "As a mirror is always clear." "Is there anything else upward?" "Break the mirror to meet."
Huang Bo and Yi Xuan went together to a general summons. Yi did not bring a hoe. Huang asked, "Where is the hoe?" Yi said, "Someone took it." Huang said, "Come up here to discuss with you," then stuck the ground with a hoe and said, "This one of mine cannot be picked up by people of the world." Yi thereupon stretched hand to pick it up, and said, "Why is it in this one's hand?" Huang said, "Today someone will attend the general summons; there is even no need for me to attend," then returned to the monks' quarters. Yang Shan said, "A thief is a mean fellow, but is smarter than a gentleman." Jian says, "Yi Xuan seized the use but lost the finish."
A monk asked Ven. old hand Chen, "How is it like to touch the path without impediment?" Chen said, "I do not say like this." The monk said, "How would teacher put it?" "An arrow has passed western sky for one hundred thousand miles, and yet to wait for it in the great country of Tang." Jian says, "For a fellow free from efforts, to say who touches or what impedes already belongs to the two-sided, could there even be what itinerary and destination? It is itself finish any time ancient and modern, any place central and peripheral."
Ven. old hand Chen offered oranges to entertain an Elder, and asked, "Right now show what to disciples?" Elder said, "Showing oranges has already finished."
Shan Yang, the abbess of a nunnery, was asked by a monk, "Seeing what reason that you stayed in this nunnery?" The abbess said, "Also would like to communicate some message, and yet afraid of being criticized by others." The monk said, "How could it be avoided?" The abbess shouted at him. The monk said, "Exactly!" The abbess struck him. The monk made a great laugh and exited. The abbess said, "Today great defeat, great defeat!" Jian says, "Usually when the view has just reached the fourth stage, the measure of realization has not yet reached home, one cannot foresee the depth of attainment of the other party, therefore there was one extra hit. Originally when the monk answered her shout with the expression 'Exactly,' he was no longer staying at the 'How could it be avoided?' of the third stage, no need to strike further. At that instant she should have simply turned around and retreated into the nunnery. There was this superfluous blow, therefore was laughed at by the monk. Hearing his laugh, the abbess realized that he himself also knew the finish, therefore considered herself great defeat, great defeat."
Xing Hua instructed the assembly: "Be it an expert, he would, in one stroke, cut straight in." Min De made an obeisance and then right away shouted. Xing Hua also shouted. Min De shouted again, Xing Hua also shouted again. Min thereupon made obeisance, returned and told the assembly, "Tonight lost twenty blows to Xing Hua. Nevertheless, even so, it depended on his one shout not used as a shout." Jian says, "Xing Hua's first shout broke Min De's sense of an object to shout at. His second shout broke Min De's sense of one who is shouting. At this instant, in terms of the measure of realization, Min De must have experienced the phenomenon of losing the sense of one who is shouting, which was completely different from what he obtained from the previous shout. Therefore, he made an obeisance himself and praised by saying 'one shout not used as a shout.' This koan is the finish koan of all shouting koans."
Zhen Ying was the attendant of Hui Zhong. Hui was in the Dharma Hall. Zhen entered, Hui let down one foot, Zhen thereupon exited. A long while later he returned. Hui said, "What was the intention earlier on?" Zhen said, "Say to whom would do?" Hui said, "I ask you." Zhen said, "Where to see this one?" Hui said, "Hundred years later should someone ask about the ultimate thing, how?" Zhen said, "One should have pity on oneself. Why need to look for an amulet?" Jian says, "Splendid is that an amulet should also be finished!"
Zhen Ying carried a basket, inside are some green plums. Hui said, "What will they be used for?" Zhen said, "Offered to the National Teacher." Hui said, "I do not make offerings." "Why not?" Hui said, "I have no fruits." Jian says, "Finish the one who can, naturally finish the object of what could be done for."
Dao Wu introduced Shan Hui of Jing Kou to pay respect to Chuan Zi at the bank of a river. Chuan Zi said, "Stay in which monastery?" "Monastery, would not stay; Stay, would not resemble." "Not resembling what?" "Before the eyes nothing resembling." "Where has it been learned from?" "Not where ears and eyes reach." Chuan Zi said, "One statement that suits the head becomes a pole to tie a donkey for ten thousand kalpas. Hanging down a fishline for one thousand feet, the intention is for what is in the deep pool. Three inches away from the hook, speak right away! Speak right away!" Shan intended to open his mouth, Chuan Zi bumped him into the water, therefore greatly comprehended. Chuan Zi abandoned boat, entered the water and passed away, saying, "Don't say that there is something else." Jian says, "Throughout the ages there has been no one surpassing this man in sacrificing his own life to reveal the Dharma and eradicate the doubts for a disciple. Readers ponder for now: 'What did Shan Hui comprehend?'"
Yang Shan asked Shan Hui, "Ultimately, how is definitely believable and reliable?" Shan Hui used his hand to poke the space three times, saying, "No such a thing. No such a thing."
A monk asked Tou Zi about the final sentence. Tou said, "At the very beginning cannot be illuminated."
A monk asked Liang Jia, "How is bird's path?" Liang said, "Not encountering a human." "How to walk?" "Just need to have no threads under feet." "Isn't it the original face?" "Recognizing a slave as the husband." "How is the original face?" "Not to walk on bird's path."
Xue Feng served as a cook in De Shan's monastery. One day, the meal was served late. Holding the bowl, De Shan entered the Dharma Hall. Xue Feng was sunning the napkins, saw him and said, "The bell has not rung, the drum has not drummed, where does monk go to?" De Shan yet returned to the abbot chamber. Yan Tou clapped hands and said, "Big and small De Shan's still have not comprehended the final sentence." De Shan therefore sought his advice. Another day he presided over the Dharma Hall, the sayings were different from usual. Yan Tou said, "Although has comprehended it, but only three years." Three years later, De Shan indeed passed away. Readers try to ponder, how should Yan Tou have answered Xue Feng? Jian bridges instead, throw away the bowl.
Xue Feng, Wen Sui and Yan Tou sat together. Wen pointed to a water bowl and said, "Water clear, moon appears." Xue said, "Water clear, moon disappears." Yan kicked off the water bowl. Xue the second stage, Wen the first stage, Yan the fourth stage.
Wen Sui, Yan Tou and Xue Feng entered a tea cafe. Wen said, "He who cannot turn body around and breathe, should not drink tea." Yan said, "If so, I definitely should not drink." Xue said, "This one likewise." Wen said, "Both two old guys don't understand the saying." Yan said, "Where has it gone to?" Wen said, "Cloth-bagged old crow, although alive, is similar to dead." Yan said, "Back up! Back up!" Wen therefore asked Xue about what it meant. Xue drew a circle with his hands. Wen said, "Could not help but ask." Yan said laughing, "Too far apart." Jian says, "What Yan Tou said as 'I definitely should not drink tea' was taken by Wen Sui as not comprehending the second stage of exit, without realizing that Yan Tou had already finished the function of 'turn body around and breathe' of the third stage and reached the fourth stage. Wen Sui, having heard 'back up,' began to realize what Yan Tou meant by 'definitely should not drink.' As to Xue Feng, who also followed suit and said, 'this one likewise,' nevertheless, this so said 'likewise' is exactly dead in the first stage, had not exited. Therefore, once Wen asked again, it was replied by forming a circle. This circle is to fall into what Wen called as the cloth bag, therefore Wen thought 'could not help but ask.' The necessity to exit at the first stage, and the necessity to finish at the third stage, their shallow and depth is like the distance between sky and pool; this koan is rather obvious."
Shi Yan asked his teacher Yan Tou, "How is the original and permanent truth?" "Moved." "When moving, how?" "Not the original and permanent truth." Shi Yan sank into thinking. Yan said, "Approve, then not free from senses and sensory objects; disapprove, then forever sink in life and death." Shi Yan greatly thorough. Jian says, "Approve, then when moving is considered not the permanent truth, hence cannot be free from senses and sensory objects. Disapprove, then when moving is considered as simultaneously indeed having a permanent truth; when one cannot become free from this permanent truth, then forever sinks in life and death. What Yan Tou meant by 'moved' was to use within this permanent truth. What he meant by 'not the original and permanent truth' was that the use did not adhere to the function of true permanence, and naturally finished this original and permanent truth. Although this koan belongs to expounding right views to disciples, nevertheless, on the part of Yan Tou himself, he was already practicing to finish all artificial efforts, therefore there was this thorough revelation. Overlooking the few koans above involving Yan Tou, only then would one know where the attainment of Yan Tou lies."
A monk asked Chan teacher Zheng, "How is one sentence blended into the mixture of sounds and appearances?" Zheng replied, "Not to distinguish, cannot be eliminated." Jian says, "The intention is at the third stage." The monk asked again, "How is one sentence walking outside sounds and appearances?" Zheng replied, "Difficult to encounter, unobtainable." Jian says, "The intention belongs to the finish of the present stage, therefore unobtainable. However, without the preceding reply of the third stage, the stage of this sentence would not necessarily be the fourth stage, it could well be mistaken as the exit of the second stage. Therefore, the finish is to finish the functioning of the third stage. Not having gone through the attainment of the third stage, the fourth stage would be out of the question."
Wei Yan asked Yun Yan, "Doing what?" "Shouldering stool." Wei said, "Whose?" Yun said, "Present." "Come and go for whom?" "On his behalf going east and west." "Why not ask to go along?" "Don't slander him." Wei said, "Improper to say like this!" "How?" "Has ever shouldered or not?" Jian says, "In this koan, 'why not ask to go along?' pointed to the use of the third stage. The reply, 'don't slander him,' falls yet at the second stage of exit. Wei Yan finally corrected it by saying, 'Has ever shouldered or not?' to finish the use in 'going along,' hence, belongs to the fourth stage."
Section 2 Selected Koans with Different-Stage Answers
Section 2.1 Finish Stage Answers to the Koan "The Intention of Bodhidharma's Coming from the West"
Vacant.
Section 2.2 Finish Stage Answers to the Koan "Family Style"
A monk asked Dao Wu about family style. Dao got off the couch, made a woman's prostration, and said, "Thank you for coming from afar; there is no respectful response."
A monk asked E Hu about family style. Replied, "Guest appears as host." The monk said, "Thank teacher for reception." Replied, "Difficult to stay overnight at Chen Fan's place."
Section 2.3 Finish Stage Answers to the Koan "Ox Herding"
Vacant.
Section 2.4 Finish Stage Answers to the Koan "Duster"
Shi Lin raised up a duster and asked Upasaka Pang, "Without falling into Dan Xia's device, try utter a sentence." Upasaka seized the duster, but raised up a fist himself. Shi Lin said, "Exactly is Dan Xia's device." Upasaka said, "Show me without falling." Shi said, "Dan Xia dumb, old Pang deaf." Upasaka said, "Exactly so! Exactly so!" Shi Lin was speechless. Upasaka said, "Said earlier on was occasionally so?" Shi Lin still was speechless. Jian says, "This kind of speechless does not belong to the first three stages. It has long passed through the first three stages. This kind of speechless is exactly the finish. What Upasaka Pang said, 'occasionally,' although also knew already this kind of occasional speechlessness, afraid that it is not the constant speechlessness of finish. After all, Shi Lin was still speechless, then it was not occasional, because it had naturally finished."
Section 2.5 Finish Stage Answers to the Koan "Glancing Sutra"
Vacant.
Section 2.6 Finish Stage Answers to the Koan "Sending a Letter"
Vacant.
Section 2.7 Finish Stage Answers to the Koan "Mind"
Pu Guang saw a monk arrived, used hand to bare chest and asked, "Still indeed old monk's matters?" The monk said, "Still have this?" Pu thereupon covered chest and said, "No harm to be too obvious." The monk said, "Is there a place to avoid?' Pu said, "Indeed no place to avoid." The monk said, "How about now?" Pu thereupon hit. That this koan belongs to the finish of the present stage is due to this last hit. The dialogue before this was at the first three stages. This is also the finish koan of all hitting koans in this book.
Long Ya's gatha reads:
He who learns Tao should not covet;
In all matters free from intention, Tao would meet.
Free from intention, only then would realize the intention-free Tao.
Once intention-free is realized, Tao would also be finished.
Jian says, "The 'free from intention' [in Chinese the word Xin, which also means mind, is used here] in the second sentence constitutes a 'mind' koan of the second stage. The 'Tao would also be finished' in the fourth sentence belongs to the present stage; this intention-free Tao has been finished."
Section 2.8 Finish Stage Answers to the Koan "Body"
While Ze Chuan was picking tea leaves, Upasaka Pang asked, "The Dharmadhatu does not contain the body; Still see me or not?" Ze said, "If not the teacher, who answers Venerable's words?" Pang said, "One asks, the other answers; that is ordinary." Continued to pick tea leaves without listening. Pang said, "Don't blame that it used to be easy to ask questions." Ze Chuan also paid no attention. Pang then shouted, "This disrespectful fellow! Let me, one by one, bring it up to people with clear eyesight!" Ze Chuan thereupon threw the tea basket away, directly entered the abbot chamber. Jian says, "In the first half, 'One asks, the other answers' belongs to the third stage. Thereafter, neither replying nor paying attention, and yet not departing from the matter and effort of picking tea leaves, and also could not make Ven. Pang understand whether his neither replying nor paying attention was having finished or not having finished yet. Finally, throwing the tea basket away, then had clearly revealed the finish. Ven. Pang, although quick and sharp, could do nothing further. This Dharmadhatu which does not contain the body should also be finished in a likewise manner."
Section 2.9 Finish Stage Answers to the Koan "Environment"
Xue Feng asked Jiao Ran, "Light and environment both gone, what would it be?" Jiao Ran said, "Let this one pass, there will be discussion." " Let you pass, what is there to discuss?" Jiao Ran said, "This one will also let monk pass." Jian says, "If this one were there, upon hearing 'what' would be ready to administer thirty blows to Xue Feng."
The koan selected in the previous section on Chan teacher Zheng's "one sentence walking outside sounds and appearances" may be considered as an "Environment" koan at the present stage.
Section 2.10 Finish Stage Answers to the Koan "Still Coming to the Feast?"
A monk asked Yun Yan, "Offerings, Buddha still eats or not?" "Whatever varieties of foods there are, at once consume all." Yun again asked in return, "After consumed, how?" The monk said, "Appropriate to pick up the bowl." Yun approved it. Yun's reply was at the third stage. The monk's reply belongs properly to the present stage. Simply said, "Appropriate to pick up the bowl," but not "after meal, stroll about." The differences between the third and fourth stages can be known.
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