The Lighthouse in the Ocean of Chan
CW45
Chapter 09
Chan Attainment in Terms of the Measure of Realization
Table of Contents |
Section 1. Measures of Realization Displayed According
to Statements in Koans |
Section 2. Measures of Realization Displayed According
to Prophecies and Master-Disciple Relationships in Lineages |
Section 3. Measures of Realization Displayed According
to Signs of Liberation through Death |
Since ancient time the style of Chan School
has left out mentioning of positions of attainment, let alone
mentioning the measure of realization. This is indeed an important
precept in the attainment of directly speechless, non-introspecting,
and spotless clarity. On the path of practice, if there is
a thought about supernormal powers, then a clubbing is due.
From the koans, Grandma Jing Shan invited three Chan practitioners
into a room for tea. Three cups of tea were offered on a tray;
before passing the cups she asked first, "Having supernormal
powers, then drink." The three monks had no reply because
they had already been confused by the words "supernormal
powers." Grandma poured tea out from the cups and then
exited. Then were Jian Min there at the seats, first drank
it, having pissed right facing the gate, then went; definitely
had consumed it already. Yet now Jian Min brings up the subject
of "Chan attainment in terms of the measure of realization" for
discussion, should not this also be reproached by great masters?
Remember that Yin Feng once flew in the sky to mediate two
sides at war, then considered displaying supernormal powers
as having disgraced the traditional style of Chan School, right
away entered into Nirvana. Rather use body to teach people
to be plain and solid, than to employ supernormal powers to
dazzle people's eyes. How solemn and worthy of respect! How
would I here dare to ruin the style of my ancestors, and yet
to shoot off my mouth? Again, he died standing upside down,
with clothing still staying in the usual manner; nobody could
push him down. Only his sister reproached him according to
reason, blamed him for using supernormal powers to delude the
multitude, and hence brought it down with one push. Not that
his sister had extraordinary strength, but that she criticized
him at the vulnerable spot, hit at his crucial point, and her
view implicitly agrees with the style of the patriarchs; therefore,
could pushed him down like this. Yet now I want to advocate
extensively; isn't it against the intention of the patriarchs,
deteriorating the style of the School? However, those koans
were very correct at the time; nowadays during the last period
of the Dharma, there is yet the need to transform. Last years
degenerates of Chan school, having familiarized some oily tune
and slippery tone, consider firewood moving and water carrying
as nothing but supernormal powers, would use this as a tool
to dodge the fact that they lack real quest and true comprehension.
Now in order to advocate real quest and true comprehension,
first of all should the meritorious tracks of the ancestors
be commended, and to tear up the pretentious masks of arrogant
Chan people, then there is the need to expound Chan attainment
in terms of the measure of realization. Therefore, readers
should know that in subjective Chan attainment, there should
not establish aspiration or thoughts of going after supernormal
powers or evaluating stages of realization; and yet in objective
recognition, also should know that there are such matters.
The ancients said, "Need to reach such field to pass." Ultimately
the so called field, besides the right attainment which is
realized by one's mind, yields additional supernormal powers
as the measure of realization which might as well be talked
about.
Section 1. Measures of Realization Displayed
According to Statements in Koans
In the koans it is frequently seen that there
are so called "white ox on open ground, shining bright,
completely naked, undressedly clean, silver bowl containing
snow," etc. This clearly is to indicate the phenomenon
of bright emptiness at the stage of entrance. The so called "open-eyed
napping" clearly is the phenomenon of absence of thoughts
in meditation for a novice practitioner. "The east wall
hits the west wall; the bridge flows but not the water" are
states leading to the stage of use. I have experienced these
states myself. I dare to guarantee to the readers that they
are not verbal Chan theories, should not be taken as statements,
nor as opportune sharp responses, nor as Hua Tou's. Once indeed
attained, naturally present as the measure of immediate experience.
Once while in Si Chuan I met a Chan practitioner, I asked him, "What
is said to be 'the east wall hits the west wall'?" He
said, "Wait till you experience 'the south wall hits the
north wall,' then tell you." This answer of his, of course,
was a routine tactic, passed down from ancestors, of the Chan
School. Nevertheless, I did not believe that he was one who
had experienced it, and left it with a smile. Suppose someone
asks me, if I don't know whether he is vacuous or solid, I
myself should first feel ashamed inside, then should tell him
that it is irrelevant to talk about food or count treasures,
life and death could only be finished by oneself. This is the
teacher's measure of realization, but none of your business.
Compared with other oily tunes and slippery tones, confusing
for a while, isn't this better?
Section 2. Measures of Realization Displayed
According to Prophecies and Master-Disciple Relationships in
Lineages
The following prophecies are praised by everyone:
Walking on the path, cross water then encounter a beam.
Singly in sadness, stealthily cross the river.
After sunset, pitiful are the couples of elephants and horses.
Two tender laurels will remain prosperous for long.
One flower opens with five petals.
Providing parents above the head,
In the mouth need to eat;
Encounter the disaster of Man,
Willow becomes an official.
One horse at the foot of the South Mountain (Nan Yue),
Will trample to death all people under the sky.
Other prophecies are, e.g., Yan Tou's prediction
that De Shan would still have three years to live, and Bo Nie's
forecast of major events of the world, which is still in circulation
up to now.
As to among master-disciple relationships,
Lin Ji was beaten at three occasions by Huang Bo but could
not comprehend. Due to a request from the Supreme Seat, Lin
Ji was instructed to visit Da Yu, where Lin Ji greatly comprehended
upon hearing words. Were Huang Bo unable to observe where Lin
Ji's causal relations lay, even if Huang Bo beat Lin Ji ten
or hundred times, Lin Ji would not have comprehended. Chu Nan
called on Fu Rong. Fu Rong knew it right at first sight and
said, "I am not your teacher; your teacher is Huang Bo." Hui
Ri wished Ling Guan to be the teacher; Ling said, "I am
not your teacher; your teacher is Da An." Da An, upon
seeing Hui Ri, immediately ordered him to go to the Nirvana
Hall. At the time there were five hundred monks in the hall,
all infected with some epidemic. Using a cane, Hui Ri touched
them one by one and cured them. Had he no supernormal powers
and some measures of realization, how could it have been effectual?
Dan Xia visited Ma Zu, supporting the turban at the forehead
by hand. Ma Zu looked at him for a long while, then said, "Shi
Tou of Nan Yue is your teacher." Dao Wu introduced Shan
Hui to Chuan Zi, thereupon he greatly and thoroughly comprehended.
Chuan Zi entered the water to pass away, so as to guarantee
it. Could this be accomplished by ordinary people? Nowadays
many are those who are eager to be others' teachers, but few
can discern the propensity of disciples. How sad! How painful!
Section 3. Measures of Realization Displayed
According to Signs of Liberation through Death
No need to mention the Indian patriarchs whose
displays such as, before entering Nirvana, jumped into the
sky and exhibited eighteen transformations, fire and light
Samadhi, and innumerable sariras, were as common place as ordinary
home-cooking, and so often witnessed that they were no longer
rare. In China, Bodhidharma returned to India wearing only
one shoe, as seen by Song Yun with his own eyes. Verified it
through his coffin, there remained only one shoe and the evidences
matched. Thereafter, the second patriarch, white blood spurting
into the sky. The third patriarch passed away standing under
a tree. The fourth patriarch passed away sitting; the next
year his complexion looked as alive. The fresh body of the
sixth patriarch still remains even now. Yin Feng passed away
standing upside down, with clothing still staying in the usual
manner; nobody could push him down. Shen Zan rang bell to assemble
the congregation, and, through the Samadhi of non-born, entered
Nirvana right in front of the gathering. Pu Hua flew upwards,
and the sound of his hand bell could still be heard in the
sky. Jing Tong bade farewell to all his patrons; atop a pile
of firewood he held a candle himself to start the fire; wearing
a conical bamboo hat, he drew a circular form; holding a cane
in a demon-conquering posture, he passed away standing in the
flame. Zhi Xian walked six or seven steps, let his hands go
loose directly to the front and passed away. Dan Xia wore a
conical bamboo hat, pressed on a cane, put on shoes, lowered
one leg and passed away before it touched the ground. Liang
Jia had passed away; the congregation wept, he resurrected
and stayed alive for eight more days to provide a Feast for
the Ignorant. Yan Tou made one loud roar and thereupon passed
away. Yu An bathed, then entered a coffin. Three days later,
the disciples opened the coffin. He got up again, reproached
them, then entered again and passed away. Marvelous were the
passing away of the patriarchs! Therefore, an appellation of
a Buddha is Sugata - the Well Departed.
Since Yuan and Ming Dynasties very few could
attain liberation through death in such manners. The main reason
is the lacking of a profoundly firm grasp on the mind of renunciation.
Down to the present day, arrogant practitioners are excessively
many, real comprehension even much less; therefore, there is
the necessity to advocate renunciation and exhibit the measure
of realization. In the next chapter, "A Frank and Sincere
Talk on Chan," this will be commented on again in an unsparingly
critical manner and to the point.
As I was writing up to this point, suddenly
the earth quaked. The whole house moved upwards several times;
thought that this phenomenon indicated that the earth god was
pleased to the extent of jumping up and down! Were Teacher
Wang here, definitely would consume one more portion of rice
toward the earth god. As to me, then what a pity that long
since already no longer dreamed of Teacher Wang!
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