Wu Men Guan - The Barrier Without A Gate: The whole collection of 48 Gong An’s
Wú Mén Guān 無門
The Barrier Without A Gate OriginalCollectionbyChánMasterWúménHuìkāi (1183-1260)
Edited by Master Míng Bǎo, inspired by the translations of Thomas Cleary and Paul Lynch
About Chán Master Wúmén Huìkāi
The thirteenth century Chán Master Wú mé n Huìkā I 无门慧开 who was abbot at Lóngxiáng-Sì in China, wrote the Chán classic Wú Mén Guān, first published in 1228. The Barrier Without A Gate is a collection of forty-eight Chán Gōng-Àn’s that Master Wúmén compiled in the early Thirteenth Century. It was published in 1228 CE. Each Gōng-Àn has been commented upon by Master Wúmén.
The word by word translation of Wú Mén Guān should be “Without Gate Barrier”, nothing else. The popular translation The Gateless Gate is simply wrong!
Chán Master Wúmén’s Preface
Buddhism points Mind as its foundation and a barrier that has no gate as its entry point; yet, how do you pass through this barrier that has no gate? An ancient once said that the things passing through this gate could never be your own treasures. Whatever you gain from external circumstances are extinguished in the end. However, this is already raising waves where there is no wind. It is like cutting unblemished skin. As for those who try to understand this essence through other people’s words, they are striking at the moon with a stick; they are scratching the sole of their shoe, when it is their foot that itches. What do they understand of the truth? In the summer of the first year of Huìkāi, was in Ló ngxiá ng-sì and as the head monk there worked with the student monks, using the cases of the ancient Masters as clubs to batter at the gate and lead them on according to their respective capacities. The text was written down in no important order, but just assembled to make a collection of forty-eight cases. This collection is titled the Wú Mén Guān, “The Barrier That Has No Gate.” A noble man of determination will unhesitatingly push his way straight forward, regardless of what dangers are on the path. Then even the eight-armed Nàzhà cannot hinder him. Even the four sevens of the West and the two threes of the East would beg for their lives. If one has no determination, then it will be like catching a glimpse of a horse galloping past the window: in the twinkling of an eye, it will be gone.
Master Wúmén’s Verse
The Great Way is gateless, Approached in a thousand ways. Once through this checkpoint You walk unhindered in this universe.
Case 1: Zhàozhōu’s Dog
A monk asked Chán Master Zhàozhōu[1], “Does a dog have Buddha–Nature?” Master Zhàozhōu answered, “Wú /無.” (No!)
Master Wúmén’s Comment
To study Zen you must pass through the barrier of the ancient masters; to attain the subtle realization, you must completely cut off your mental constructs. If you do not pass through the barrier of the ancient masters, and do not cut off your mental constructs, then objects will lead around your consciousness as they appear. So, please tell me, what is the barrier of the ancient masters? The single word no (wú /無) is the lock on the gate of the source; therefore it is called the “The barrier of Chán that has no gate.”
Those who can pass through this barrier will not only see Zhàozhōu face to face, but they will also enter into the realm of all the Chán Masters who ever were, entangling your eyebrows with theirs, seeing with the same eyes, and hearing with the same ears. Isn’t that a delightful prospect? Wouldn’t you like to pass this barrier? Arouse your entire body with its three hundred and sixty bones and joints and its eighty-four thousand pores of the skin; summon up a spirit of great doubt and concentrate on this word “wú .” Carry it continuously day and night. Do not form a nihilistic conception of vacancy, or a relative conception of “has” or “has not.”
It will be just as if you swallow a red-hot iron ball, which you cannot spit out even if you try. All the illusory ideas and delusive thoughts accumulated up to the present will be exterminated, and when the time comes, internal and external will be spontaneously united. You will know this, but for yourself only, like a dumb man who has had a dream.
Then all of a sudden, an explosive conversion will occur, and you will astonish the heavens and shake the earth. It will be as if you snatch away a great warrior’s sword and hold it in your hand. Meeting the Buddhas, you kill the Buddhas; meeting Chán Masters, you kill Chán Masters. On the brink of life and death, you command perfect freedom; among the sixfold worlds and four modes of existence, you enjoy a merry and playful samadhi. Now, I want to ask you again, “How will you carry it out?” Employ every ounce of your energy to work on this “Wú .” If you hold on without interruption, behold; a single spark and the holy candle is illuminated!
Master Wúmén’s Verse
“A dog’s Buddha–Nature, only go straight ahead.
if you touch “yes” or “no”, you lose your life.”
Case 2: The Wild Fox
While Chán Master Báizhàng[2] was giving a certain series of Dharma talks, an old man always followed the monks to the main hall and listened to him. When the monks left the hall, the old man would also leave. One day, however, he stayed behind, and Master Bá izhà ng asked him, “Who are you, standing here before me?” The old man replied. “I am not a human being. In the distant past, in the time of Kàsyapa Buddha, I was the Master, living here on this mountain. One day a student asked me, ‘does an enlightened person fall into Samsara?’ I answered, ́No, they are not subject to cause and effect’.”Because of this answer, I have been reborn as a fox for five hundred generations.
I implore you now to give a turning word and release me from this foxes body.” Finally, the old monk asked Bá izhà ng “Does an enlightened man fall into the realm of cause and effect?” Bá izhà ng answered, “Cause and effect are clear.” No sooner had the old man heard these words than he was enlightened. The old monk immediately attained enlightenment and while making his bows, said, “I am now free of this fox’s body which can be found in a cave on the other side of this mountain.”
“I have a favor to ask of you: would you please bury my body as that of a dead monk.” Báizhàng had the temple director strike the gavel and announce to the assembly that after the midday meal there would be a funeral service for a dead monk.
The monks wondered aloud, “Everyone is in good health; nobody is in the sick ward. What does this mean?” After the meal Báizhàng led the monks to a cave on the far side of the mountain, with his staff poked out the dead body of a fox, and performed the ceremony of cremation.
That evening he ascended the rostrum and told the monks the whole story. Huángbò Xīyùn[3] thereupon asked him, “This old monk made one word mistake and was doomed to be a fox for five hundred generations. Suppose he had given the right answer, what would have happened then?”
Master Báizhàng said, “Come closer here to me, and I will tell you.” Huángbò went up to Chán Master Báizhàng and slapped him across the face. Venerable Báizhàng clapped his hands with a laugh and exclaimed, “I thought that the barbarian had a red beard but now I see that the barbarian’s beard is red.”
Master Wúmén’s Comment
Not falling under causation: how could this make the monk a fox? Not ignoring causation: how could this make the old man emancipated? If you come to understand this, you will realize how old Bá izhà ng would have enjoyed five hundred rebirths as a fox.
Master Wúmén’s Verse
“Not falling, nor darkening:
two faces of the same coin.
not darkening, nor falling:
ten thousand errors, a million mistakes.”
1 Zhàozhōu Cōngshěn 趙州從諗 (778-897)
2 Bǎizhàng Huáihái 百丈懷海 (720-814)
Case 3. Jùzhī Yīzhǐ Raises A Finger
Whenever Chán Master Jùzhī[4] was questioned about Chán, he would simply hold up one finger. Once a visitor to the temple could not find the master so he asked Jùzhī’s attendant, who was a young boy, “What Dharma does your master teach?” The attendant, mimicking his master, mindlessly held up one finger.
Upon seeing this, Jùzhī cut off the attendant’s finger with his precepts knife. As the boy ran away screaming with pain. Chán Master Jùzhī called to him, and when the boy turned his head, the Master held up his finger.
The attendant was suddenly enlightened. When Jùzhī was about to die, he said to his assembled monks, “I obtained this one–finger Chán from Venerable Master Tiānlóng and have used it all my life but still I did not exhaust it.” When he had finished saying this, he died.
Master Wúmén’s Comment
The enlightenment of Chán Master Jùzhī and of the boy does not depend on the finger. If you understand this, Venerable Tiānlóng[5], Jùzhī, the boy, and you yourself are all run through with one skewer.
Master Wúmén’s Verse
“Jùzhī made a fool of old Master Tiānlóng,
a sharp precepts knife has damaged the boy,
the mountain spirit raised his hand without effort
a great mountain range of ten thousand peaks is split in two.“
3 Huángbò Xīyùn 黄檗希运 (? – 850)
4 Jùzhī Yīzhǐ 俱胝一指 (9th century) 5 Tiānlóng 杭州天龍 (9th century)
Case 4. The Foreigner Has No Whiskers
Chán Master Huòān[6] said,“Why does Master Bodhidharma have no beard?”
Master Wúmén’s Comment
Study should be real study, enlightenment should be real enlightenment.
You should meet this barbarian’s heart at least once to be fully intimate with him. But saying you are fully intimate already divides you into two.
Master Wúmén’s Verse
“In front of an old fool
don’t speak of dreams Bodhidharma with no beard,
this obscures what is already clear.”
Case 5. Xiāngyán’s Man Up In A Tree
Chán Master Xiāngyán[7] said, “It is like a man up in a tree hanging from a branch by his teeth; his hands cannot grasp a bough, his feet (tied and bound) cannot touch a limb. An Emperor’s General appears under the tree and asks him, ‘Why did Bodhidharma come from the West?’ If he does not answer, he evades his duty to respond to the question (and will be killed). If he does answer, he will lose his life. “If you are this man, in this tree, how do you stay alive?”
Master Wúmén’s Comment
Even if your eloquent tongue flows like a river, here it is of no avail. Though you can expound the whole of Buddhist literature, it is of no use. If you solve this problem, you will give life to the way that has been dead until this moment and destroy the way that has been alive up to now. Otherwise, you must wait for Maitreya Buddha and ask him.
Master Wúmén’s Verse
“Master Xiāngyán is a very bad man;
he spreads his poison everywhere.
the mouths of monks are made mute,
and demon’s eyes sprout from their bodies.”
6 Huòān Shitǐ (1108-1179)
7 Xiāngyán Zhixián 香嚴智閑 (908-987)
Case 6. The Buddha Holds Up A Flower
Long ago on Mount Gṛdhrakūṭa, Śakyamuni Buddha held up a flower before the assembly. Everyone was silent. Only Venerable Mahà kà syapa broke into a broad smile. Śakyamuni Buddha said, “I have all–pervading true Dharma eye, the incomparable mind of Nirvāṇa, the exquisite teaching of formless form, and the subtle Dharma gate. Not dependent on words and speech, a special transmission outside the Sutras. This I have entrusted to Venerable Mahà Kàsyapa.”
Master Wúmén’s Comment
Golden-faced Gotama really disregarded his listeners. He made the good look bad and sold dog’s meat labeled as mutton. If, however, everyone in the audience had laughed, how could he have transmitted his True Eye? And again, if Mahà Kàsyapa had not smiled, how could the Buddha have transmitted it? If you say the True Dharma Eye can be transmitted, then the golden-faced old man would be a city slicker who cheats the country bumpkin. If you say it cannot be transmitted, then why did the Buddha approve of Mahà Kàsyapa?
Master Wúmén’s Verse
“Holding up a flower,
the tail already apparent.
heaven and earth were bewildered, at Venerable Mahà Kàsyapa’s smile.”
Case 7. Zhàozhōu’s Wash Your Bowl
A monk said to Chán Master Zhàozhōu[8], “I have just entered this monastery. Please teach me, Master.” “Have you had your rice?” asked Master Zhàozhōu. “Yes, I have,” replied the monk. “Then,” said Master Zhàozhōu, “go and wash your bowls.” The monk was enlightened.
Master Wúmén’s Comment
When he opens his mouth, Chán Master Zhàozhōu shows his gallbladder. He displays his heart and liver. I wonder if this monk really did hear the truth. I hope he did not mistake the bell for a jar.
Master Wúmén’s Verse
“It is already clear
attaining enlightenment is already past don’t you know that flame is fire?
your breakfast has long been cooked.“
8 Zhàozhōu Cōngshěn 趙州從諗 (778-897)
Case 8. Xizhòng’s The Wheelmaker
Chán Master Yuèān[9] said to a monk, “Xizhòng, the first wheel maker, made a cart whose wheels had a hundred spokes. Take both front and rear parts away and remove the axle. What then becomes clear?”
Master Wúmén’s Comment
If anyone can directly master this topic, his eye will be like a shooting star, his spirit like a flash of lightning.
Master Wúmén’s Verse
“Where the wheel of mind activity turns, even the master falls into ignorance.
the four directions, above and below, North, South, East, and West.”
9 Yuèān Shànguǒ
Case 9. Xiāngyán’s Non-Enlightened Buddha
A monk asked Chán Master Xiāngyán[10], “The Buddha of Supremely Pervading, surpassing Wisdom sat in meditation for ten kalpas and could not attain Buddhahood. He did not become a Buddha. Why?”
Venerable Xiāngyán said, “Your question is quite self–evident.” The monk persisted, “He meditated so long; why did he not attain Buddhahood?”
Master Xiāngyán said, “Because he would not become Buddha.”
Master Wúmén’s Comment
I allow the barbarian’s realization, but I do not allow his understanding.
When an ignorant man realizes it, he is a sage. When a sage understands it, he is ignorant.
Master Wúmén’s Verse
“Rather than resting the body, rest the mind.
If you completely attain mind, the body is not a problem.
When both body and mind are clear,
even asuras and hungry ghosts see little value in worldly power.”
10 Xiāngyán Zhixián 香嚴智閑 (908-987)
Case 10. Qīngshuì Is Alone And Poor
Poor Master Qīngshuì[11] said to Chán Master Cáoshān[12], “I am poor and destitute. Please help me, Master?”
Master Cáoshān called out, “Master Qīngshuì!” Master Qīngshuì responded, “Yes!” Master Cáoshān said, “You have already drunk three goblets of the Chán Ancestor’s wine, and still you say you have not yet wet your lips!”
Master Wúmén’s Comment
Reverend Qīngshuì missed his opportunity. What was going on in his mind?
Chán Master Cáoshān had a keen eye and could perceive the states of those who visited. However, please tell me, where did Reverend Qīngshuì drink the wine?
Master Wúmén’s Verse
“Poor as the poorest,
brave as the bravest;
though he had nothing to live on,.
he dared to challenge the rich and powerful.”
11 Qīngshuì 清水 1(047-1101)
12 Cáoshān Benji 曹山本寂 (840-901)
Case 11. Zhàozhōu’s Testing Hermits
Chá n Master Zhà ozhō u went to where a hermit was practicing and asked, “Do you have it? Do you have it?” The hermit held up his fist. Master Zhàozhōu said, “You are a blind dog, a ship cannot anchor in shallow water.” The he left.
Coming upon another hermit’s retreat, he asked again, “Do you have it? Do you have it?” The hermit also raised his fist. Master Zhà ozhō u said, “You are free to give, and free to take; free to kill, and free to give life,” then he bowed very deeply.
Master Wúmén’s Comment
Both alike raised their fists; why was one accepted and another rejected? So, please tell me, what is the confusion here? If you can utter a turning word, you will realize that Master Zhà ozhō u’s tongue has no bone, he helps some to get up, while knocking others to the ground with perfect freedom.
However, it is important to realize that the two hermits could also see right through the old Master. If you say that one hermit was better or worse, you still lack eye of realization. If you say that neither hermit was better or worse, you also still lack the eye of realization.
Master Wúmén’s Verse
“Eyes like shooting stars, mind flashing like lighting; a death–wielding blade,
a life–giving sword.”
Case 12. Ruìyán’s Calling The Master
Chán Master Ruìyán[13] would call to himself every morning, “Master!” and he would always answer himself, “Yes!”
Then he would say, “Keep clear and be alert!” then answer himself, “Yes!” “From now on never be deceived by others!” Finally, he would conclude to himself, “Yes! Yes!”
Master Wúmén’s Comment
Old Master Ruìyán sells himself then buys himself. He takes out many Asura heads and hungry ghost faces putting each one on with a playful spirit. What is the meaning of all this? Please listen! One calling and the other answering; one wide awake, the other saying he will never be deceived. If you cling to recognition, you will not be correct. If you imitate the Old Master, you are just a wild fox spirit.
Master Wúmén’s Verse
“Students of the Dao do not perceive the truth,
it is simply because they cling to deluded consciousness. the roots of birth and death through infinite kalpas: still, the ignorant name it their true original nature.”
13 Ruìyán Shīyan (658-736)
Case 13. Deshān Carrying His Bowl
One day Deshān[14] went down toward the dining room, carrying his bowls. The housemaster, Xuěfēng[15], met him and asked, “The bell has not rung, and the drum has not been struck. Where are you going, carrying your bowls?” Deshān turned and went back to his room. Xuěfēng mentioned this to the head monk, Yántóu[16], who remarked,“Deshān is great, but he does not understand the last word.”
Deshān heard about this remark and sent his attendant to get Yántóu. “You do not approve of me?” he demanded. Then Yántóu whispered something in his Master’s ear. Deshān was relieved. The next day he ascended the rostrum, and while giving his Dharma speech, was very different from before! Yántóu, going toward the front of the hall, clapped his hands and laughed loudly, saying, “Great Joy! Our old Master has understood the last word! From now on, nobody in this whole country can check him!”
Master Wúmén’s Comment
As for the last word, neither Yá ntó u nor Deshā n has ever dreamed of it! When you look into the matter, you find they are like puppets on the shelf!
Master Wúmén’s Verse
“Realize the first,
master the last.
First and last are not one word.”
14 Deshān Xuānjian德山宣鑒 (781-867)
15 Xuěfēng Yìcún 雪峰义存(822-908)
16 Yántóu Quánjué 巖頭全豁 (d 842)
Case 14. Nánquán’s Killing A Cat
Once the monks of the Eastern and Western halls quarreling about the ownership of a cat. Chán Master Nánquán[17] took the cat and while holding it up in front of the assembly said, “You! If you can give me one word of Chán, you will save the cat. If you cannot, I will kill it.” No one could answer, and Nánquán cut the cat in two. That evening when
Zhàozhōu returned from a trip outside of the temple, Nánquán told him of the incident. Zhàozhōu took off his sandal, placed it on his head and walked away. “If you had been there, you would have saved the cat,” Nánquán remarked.
Master Wúmén’s Comment
Tell me, what did Zhàozhōu mean when he put the sandal on his head?
If you can give a turning word on this, you will see that Nánquán’s decree was carried out with good reason. If not, “Danger!”
Master Wúmén’s Verse
“If Zhàozhōu had been there,
turning the world order upside–down; snatching away the knife,
leaving Nánquán begging for his life.“
17 Nánquán Pǔyuàn 南泉普願 (748-835)
Case 15. Dòngshān’s Threescore Blows
Dòngshān[18] came to study with Yúnmén[19]. Yúnmén asked, “Where are you from?” “From Chádù ,” Dòngshān replied.
“Where were you during the summer?”
“Well, I was at Bàocí monastery in Hunan.”
“When did you leave there,” Yúnmén asked.
“On August twenty-fifth” was Dòngshān’s reply.
“I spare you sixty blows,” Yúnmén said.
The next day Dòngshān came to Yúnmén and said, “Yesterday you said you spared me sixty blows.
I don’t know where my mistake is?” “You rice bag!” shouted Yúnmén. “What makes you wander about, now west of the river, now south of the lake?” At this Dò ngshā n got enlightenment.
Master Wúmén’s Comment
If Yúnmén had given Dòngshān the true food of Chán and encouraged him to develop an active Chán spirit, his school would not have declined as it did. Dò ngshā n had an agonizing struggle through the whole night, lost in the sea of right and wrong. He reached a complete impasse. After waiting for the dawn, he again went to Yúnmén, and Yúnmén again made him a picture book of Chán. Even though he was directly enlightened, Dòngshān could not be called brilliant. Now, I want to ask you, should Dòngshān have been given sixty blows or not? If you say yes, you admit that the entire universe should be beaten. If you say no, then you accuse Yúnmén of telling a lie. If you really understand the secret, you will be able to breathe out Chán spirit with the very mouth of Dò ngshā n.
Master Wúmén’s Verse
“Lion mother teaches her cub;
the cub crouched, leaped, and dashed forward. second time, a casual move led to success.
first arrow only grazes, second goes in deep.”
18 Dòngshān Liángjie 洞山良价 (807-869)
19 Yúnmén Wényǎn 雲門文偃; (1025-1115)
Case 16. The Sound Of TheBell
Yúnmén said, “The world is vast and wide. Why do you put on your seven–fold robe at the sound of the bell?”
Master Wúmén’s Comment
In studying Chán, you should not be swayed by sounds and forms. Even though you attain insight when hearing a voice or seeing a form, this is simply the ordinary way of things. Don’t you know that the real Chán student commands sound, controls forms, are clear-sighted at every event and free on every occasion? Granted you are free, just tell me: Does the sound come to the ear or does the ear go to the sound? If both sound and silence die away, at such a juncture how could you talk of Chán? While listening with your ear, you cannot tell. When hearing with your eye, you are truly intimate.
Master Wúmén’s Verse
“With realization, the ten thousand things return to one; without realization, the ten thousand things are all separated. without realization, all things become one;
with realization, things are separated in a thousand ways.”
Case 17. The National Teacher’s Three Calls
The National Teacher called his attendant three separate times, and three separate times the attendant responded. The National Teacher said, “I thought I had deserted you, but originally, you deserted me.”
Master Wúmén’s Comment
The National Teacher called three times, and his tongue fell to the ground. The attendant responded three times, and he gave his answer with brilliance. The National Teacher was old and lonely; he held the cow’s head and forced it to eat grass. The attendant would have none of it, delicious food has little attraction for a man who is satiated. Tell me, at what point was the betrayal? When the country is flourishing, talent is prized. When the home is wealthy, the children are proud.
Master Wúmén’s Verse
“Someone must wear the iron collar with no hole leaving a curse to trouble his descendants.
if you want to hold up the gate and the house, climb the mountain of swords with your bare feet.”
Case 18. Dòngshān’s Three Pounds of Flax
A monk asked Dòngshān[20], “What is Buddha?” Dòngshān replied, “Three pounds of flax.”
Master Wúmén’s Comment
Old Dòngshān attained the poor Chán of a clam. He opened the two halves of the shell a little and exposed all the liver and intestines inside. However, tell me, how do you see Dòngshān?
Master Wúmén’s Verse
“Three pounds of flax comes sweeping along intimate words, intimate mind.
arguing about right and wrong
are those enslaved by right and wrong.”
20 Dòngshān Shǒuchū 洞山守初 (807-869)
Case 19. Nánquán’s Ordinary Mind Is The Way
Zhàozhōu asked Nánquán[21], “What is the true way?” “Ordinary mind is the true way,” Ná nquá n replied. “Then, should I try to keep it or not?” Zhàozhōu asked. “If you try to keep it, you will become separated from it,” responded Nánquán. “How can I know the true way unless I try to understand it?” persisted Zhàozhōu. Nánquá n said, “The true way is not dependant on understanding or not understanding. Understanding is illusion; not understanding is blankness. If you completely attain the true way of not thinking, it’s like space, clear and void. So, why do you make right and wrong?” With these words, Zhàozhōu attained enlightenment.
Master Wúmén’s Comment
Nánquán dissolved and melted away before Zhàozhōu’s question, and could not offer a plausible explanation. Even though Zhàozhōu comes to a realization, he must delve into it for another thirty years before he can fully understand it.
Master Wúmén’s Verse
“Fragrant spring flowers, silver autumn moon; cool breezes in Summer, white snow in winter. freeing your mind of useless thought,
the best season of your life has arrived.”
21 Nánquán Pǔyuàn 南泉普願 (748-835)
Case 20. A Man Of Great Strength
Chán Master Sōngyuán[22] asked, “Why is it that a man of great strength does not lift his legs?” In addition, he said, “It is not with his tongue that he speaks.”
Master Wúmén’s Comment
It must be said that Sōngyuán shows us all his stomach and intestines. However, no one can appreciate him! Moreover, even if someone could appreciate him, let him come to me, and I will beat him severely. Why? If you want to find pure gold, you must see it through fire.
Master Wúmén’s Verse
“Lifting his leg, he crushes the scented ocean;
Lowering his head, he looks down on the four dhyāna heavens.
There is no place vast enough for this huge body - someone else will have to finish this.”
22 Sōngyuán松源(1132-1202)
Case 21. Yúnmén’s Turd
A monk asked Yúnmén[23], “What is Buddha?” Yúnmén replied, “Dry shit on a stick.”
Master Wúmén’s Comment
Yúnmén was too poor to prepare plain food, too busy to speak from notes. He hurriedly took up this shit stick to support the gate and shore up the walls. The decline of Buddhism was thus foreshadowed.
Master Wúmén’s Verse
“Lightning flashing, sparks shooting;
a moment’s blinking, missed forever.”
23 Yúnmén Wényǎn 雲門文偃 (1025-1115)
Case 22. Mahàkàsyapa’s Flagpole
Ānanda asked Mahà Kàsyapa, “The World-honored One transmitted to you the golden brocade robe; did he give you anything else?”
Mahà Kàsyapa called out, “Ānanda!”
“Yes, sir!” answered Ānanda.
“Knock down the flagpole at the gate,” said Mahà Kàsyapa.
Master Wúmén’s Comment
If you can give a turning word at this point, you will see that the meeting at Mount Gṛdhrakūṭa is still solemnly continuing. If not, then this is what Vipaśyin Buddha worried about from remote ages; up to now, he has still not acquired the essence.
Master Wúmén’s Verse
“Question or answer — which was more intimate?
How many strain their eyes over this;
Elder brother calls, younger brother answers, the family shame appears. Without yin and yang, they had a special spring.”
Case 23. Not Thinking Of Good And Evil
The Sixth Ancestor[24] was pursued by the monk Huìmíng as far as Zhīrú Mountain. The Ancestor, seeing Huìmíng coming, laid the robe and bowl on a rock and said, “This robe represents the faith; it should not be fought over. If you want to take it away, take it now.” Huìmíng tried to move it, but it was as heavy as a mountain and would not budge. Faltering and trembling, he cried out, “I came for the Dharma, not for the robe. I beg you; please give me your instruction.”
"The Ancestor said, “Think neither good nor evil. At this very moment, what is the original self of the monk Huìmíng?” At these words, Huìmíng was directly illuminated. His whole body was covered with sweat. He wept and bowed, saying, “Besides the secret words and the secret meaning you have just now revealed to me, is there anything else, deeper still?” The Ancestor said, “What I have told you is no secret at all. When you look into your own true self, whatever is deeper is found right there.”
Huìmíng said, “I was with the monks under Hóngrěn[25] for many years but I could not realize my true self. Now, receiving your instruction, I know it is like a man drinking water and knowing whether it is cold or warm. My lay brother, you are now my teacher.” The Ancestor said, “If you say so, but let us both call Hóngrěn our teacher. Be mindful to treasure and hold fast to what you have attained.”
Master Wúmén’s Comment
The Sixth Ancestor was, so to speak, hurried into helping a man in an emergency, and he displayed a grandmotherly kindness. It is as though he peeled a fresh lichi, removed the seed, put it in your mouth, and asked you to swallow it down.
Master Wúmén’s Verse
“You cannot describe it; you cannot picture it; You cannot admire it; don’t try to eat it raw. Your true self has nowhere to hide;
When the world is destroyed, it is not destroyed”.
24 Dàjiāng Huìnéng 大鑒惠能 (683-713)
25 Daman Hóng Rěn大忙 弘忍 (601-674)
Case 24. Fēngxuè’s Detachment From Words
A monk asked Fēngxuè[26], “Both speech and silence include alienation and vagueness – how does one get through without transgression? Fēngxuè said, I always remember the spring in Jiāngnán, Where the partridges sing; How fragrant the countless flowers!
Master Wúmén’s Comment
Fēngxuè’s Chán spirit was like lightning and opened a clear passage. However, he was entangled in the monk’s words and could not cut them off. If you can really grasp the problem, you can readily find the way out. Now, putting language Samādhi aside, say it in your own words.
Master Wúmén’s Verse
“He does not use a refined phrase;
before speaking, he has already handed it over.
if you chatter on and on, you will find you have lost your way.”
26 Fēngxuè Yánzhǎo (892-973)
Case 25. Yǎngshān’s From The Third Seat
In a dream, Chán Master Yǎngshān[27] went to Maitreya’s place and was led in to sit in the third seat. A senior monk struck a gavel and said, “Today the one in the third seat will speak.” Yǎngshān rose and, striking the gavel, said, “The truth of Mahāyāna is beyond the four propositions and transcends the hundred negations.
Listen Carefully! Listen Carefully!”
Master Wúmén’s Comment
Now tell me, did Yǎngshān preach or did he not? If he opens his mouth, he is lost; if he seals his mouth, he is lost. Even if he neither opens nor shuts his mouth, he is a hundred and eight thousand [miles away from the truth].
Master Wúmén’s Verse
“In broad daylight, under the blue sky,
He forges a dream in a dream;
He makes up a monstrous story and tries to deceive the whole crowd.”
27 Yǎngshān Huiji (813–890)
Case 26. Two Monks Roll Up The Blinds
When the monks assembled before the midday meal to listen to his lecture, the great Fǎyǎn[28] of Qīngliáng pointed at the bamboo blinds.
Two monks simultaneously went and rolled them up. Fǎyǎn said, “One has got it, one has lost it.”
Master Wúmén’s Comment
If you have an eye to penetrate the secret, you will see where the National Teacher in Qīngliá ng failed. However, I warn you strongly against discussing gain and loss.
Master Wúmén’s Verse
“Rolling up the blinds, the great sky is open,
But the great sky does not come up to Chán.
Why don’t you throw them all down from the sky,
And keep your practice so close that no air can escape?”
28 Fǎyǎn Wenyi 法眼文益) (885–958)
Case 27. Nánquán’s Not Mind, Not Buddha
A monk asked Nánquán “Is there any Dharma that has not been preached to the people?” Nánquán answered, “There is.” “What is the truth that has not been taught?” asked the monk. Nánquán said, “It is not mind; it is not Buddha; it is not things.”
Master Wúmén’s Comment
At this question, Nánquán used up all his treasure and was not a little confused.
Master Wúmén’s Verse
“Talking too much spoils your virtue; Silence is truly unequaled.
Let the mountains become the sea; I’ll give you no comment.”
Case 28. Lóngtán Blows Out the Candle
Deshān[29] asked Lóngtán[30] about Chán far into the night. Eventually, Lóngtán said, “The night is late. Why don’t you retire for the evening?” Deshān made his bows and lifted the blinds to withdraw, but he was met by darkness. Turning back to Lóngtán, he said, “It is very dark outside.” Lóngtán lit a paper candle and handed it to him. Deshān was about to take it when Lóngt n blew it out. At this, all of a sudden, Deshān went through a deep experience and made bows. Lóngtan said, “What sort of realization do you have?” “From now on,” said Deshān, “I will not doubt the words of an old Chán Master who is renowned everywhere under the sun.” The next day Lóngtán ascended the rostrum and said, “I see a fellow among you. His fangs are like the sword tree. His mouth is like a blood bowl. Strike him with a stick, and he will not turn his head to look at you. Someday or other, he will climb the highest of the peaks and establish our Way there.” Deshān brought his notes on the Diamond Sūtra to the front of the hall, pointed to them with a torch, and said, “Even though you have exhausted the abstruse doctrines, it is like placing a hair in a vast space. Even though you have learned all the secrets of the world, it is like a drop of water dripped on the great ocean.” And he burned all his notes. Then, making bows, he took his leave of his teacher.
Master Wúmén’s Comment
Before Deshā n crossed the barrier from his native place, his mind burned and his mouth uttered bitterness. He went southward, intending to stamp out the doctrines of special transmission outside the sutras.
When he reached the road to Liž hō u, he asked an old woman to let him have lunch to “refresh the mind.”
“Your worship, what sort of literature do you carry in your pack?” the old woman asked. “Commentaries on the Diamond Sutra,” replied Deshān. ,!&,P bb&2 &2\)2 &29 The old woman said, “I hear it is said in that sutra, ‘The past mind cannot be held, the present mind cannot be held, the future mind cannot be held.’
Now, I would like to ask you, what mind are you going to have refreshed?”
At this question, Deshā n was dumbfounded. However, he did not remain inert under her words but asked, “Do you know of any good teacher around here?”
The old woman said, “Five miles from here you will find Ló ngtá n Chá n Master.” Coming to Ló ngtá n, Deshā n got the worst of it. His former words were inconsistent with his later ones. As for Ló ngtá n, he seemed to have lost all sense of shame in his compassion toward his son. Finding a bit of live coal in the other, enough to start a fire, he hurriedly poured on muddy water to annihilate everything at once.
A little cool reflection tells us it was all a farce.
Master Wúmén’s Verse
“Hearing the name cannot surpass seeing the face; seeing the face cannot surpass hearing the name. he may have saved his nose,
but alas! he lost his eyes.”
29 Deshān Xuānjian 德山宣鑒 (781-867)
30 Lóngtán Chóngxìn (760-840)
Case 29. Not Wind, Not Banner
The wind was flapping a temple banner, and two monks started an argument. One said the banner moved, the other said the wind moved; they argued back and forth but could not reach a conclusion. The Sixth Ancestor said, “It is not the wind that moves, it is not the banner that moves; it is your mind that moves.” The two monks were awe-struck.
Master Wúmén’s Comment
It is not the wind that moves; it is not the banner that moves; it is not the mind that moves. How do you see the Ancestor?
If you come to understand this matter deeply, you will see that the two monks got gold when buying iron.
The Ancestor could not withhold his compassion and courted disgrace.
Master Wúmén’s Verse
“Wind, banner, mind, moving, all equally to blame.
only knowing how to open his mouth,
unaware of his fault in talking.”
Case 30. Mǎzŭ‘s Mind Is Buddha
Dàméi[31] asked Mǎzŭ[32], “What is the Buddha?” Mǎzŭ answered,“This very mind is the Buddha.”
Master Wúmén’s Comment
If you directly grasp Mǎzŭ’s meaning, you wear the Buddha’s clothes, eat the Buddha’s food, speak the Buddha’s words, do the Buddha’s deeds—that is, you are a Buddha himself.
Alas, Dàméi misled not a few people into taking the mark on the balance for the weight itself. How could he realize that even mentioning the word “Buddha” should make us rinse out our mouths for three days? If a man of understanding hears anyone say, “This very mind is the Buddha,” he will cover his ears and rush away.
Master Wúmén’s Verse
“The blue sky and bright day,
no more searching around!
“what is the Buddha?” you ask:
with loot in your pocket, you declare yourself innocent.”
31 Dàméi Făcháng (752-839)
32 Măzŭ Dàoyī 馬祖道一 (709-788)
Case 31. Zhàozhōu Investigates An Old Woman
A monk asked an old woman, “What is the way to Tái Shān?” The old woman said, “Only go straight.” When the monk had taken a few more steps, she said, “A good, respectable monk, but he too goes that way.” Afterward someone told Zhàozhōu about this. Zhàozhōu said, “Wait a while and I will go and investigate the old woman for you.”
The next day he went and asked the same question, and the old woman gave the same answer.
On returning, Zhàozhōu said to his disciples, “I have completely seen through the old woman of Tái Shān for you.”
Master Wúmén’s Comment
The old woman only knew how to sit still in her tent and plan the campaign; she did not know when a spy shadowed her. Though old Zhàozhōu proved he was clever enough to take a camp and overwhelm a fortress, he displayed no trace of being a great commander. If we look at them, they both have their faults.However, tell me, what did Zhàozhōu see in the old woman?
Master Wúmén’s Verse
“The question was like the others, the answer was the same.
sand in the rice,
thorns in the mud.”
Case 32. A Stranger Questions The Buddha
A stranger said to the Buddha, “I do not ask for words; I do not ask for silence.”
The Buddha changed position to sit correctly. The stranger said admiringly, “The Worldhonored One, with his great mercy, has blown away the clouds of my illusion and enabled me to enter the Way.” In addition, after making bows, he took his leave. Then Ānanda asked the Buddha, “What did he realize, to admire you so much?”
The Worldhonored One replied, “The best horse runs even at the shadow of the whip.”
Master Wúmén’s Comment
Ānanda was the Buddha’s disciple, but his understanding was not equal to that of the p stranger. I want to ask you, what difference is there between the Buddha’s disciple and the stranger?
Master Wúmén’s Verse
“On the edge of a sword,
over the ridge of an iceberg,
with no steps, no ladders, climbing the cliffs without hands.“
Case 33. Mǎzŭ’s No Mind, No Buddha
A monk asked Mǎzŭ, “What is the Buddha?” Mǎzŭ answered, “No mind, no Buddha.” If you understand this, you have finished studying Chán.
Master Wúmén’s Verse
Present a sword if you meet a swordsman; do not offer a poem unless you meet a poet. when talking, tell one-third of it;
do
Case 34. Nánquán’s Knowledge Is Not the Way
Nánquán said, “Mind is not Buddha, conceptualization is not the Way.”
Master Wúmén’s Comment
Nánquán, growing old, had no shame.
Just opening his stinking mouth, he let slip the family secrets. Yet there are very few who are grateful for his kindness.
Master Wúmén’s Verse
“The clouds clear, the sun shines brightly,
The rain comes, the earth gets wet.
Opening his heart and expounding the mystery,
I fear he is little appreciated.”
Case 35. Qiàn’s Split Soul
Wǔzǔ[33] said to his monks, “Qiàn’s soul has split from her being. Which was the real Qiàn?”
Master Wúmén’s Comment
When you realize what the real is, you will see that we pass from one husk to another like travelers stopping for a night’s lodging.
However, if you do not realize it yet, I earnestly advise you not to rush about wildly. When earth, water, fire, and air suddenly separate, you will be like a crab struggling in boiling water with its seven or eight arms and legs.
When that happens, do not say I did not warn you!
Master Wúmén’s Verse
“The moon above the clouds is ever the same;
Valleys and mountains are separate from each other.
All are blessed, all are blessed;
Are they one or are they two?”
Case 36. When You Meet A Master On The Road
Wǔzǔ[33] said, “When you meet a Master on the road, do not meet him with words or in silence. Tell me, how will you meet him?”
Master Wúmén’s Comment
In such a case, if you can manage an intimate meeting with him it will certainly be gratifying. However, if you cannot, you must be watchful in every way.
Master Wúmén’s Verse
“Meeting a Master on the road,
meet him with neither words nor silence.
a punch on the jaw:
understand, if you can directly understand.”
33 Wǔzǔ 五祖
Case 37. Zhàozhōu’s Cypress Tree In The Yard
A monk asked Zhàozhu, “What is the meaning of Bodhidharma’s coming from the West?” Zhàozhōu said, “The cypress tree in the garden.”
Master Wúmén’s Comment
If you understand Zhàozhōu’s answer intimately, there is no Śakyamuni before you, no Maitreya to come.
Master Wúmén’s Verse
“Words cannot express the truth;
Speech does not convey the spirit.
Swayed by words, you are lost.”
Case 38. An Ox Passes the Window
Wǔzǔ said, “An ox passes by the window. His head, horns, and four legs all go past. But why can’t the tail pass too?”
Master Wúmén’s Comment
If you make a complete about-face, open your eye, and give a turning word on this point, you will be able to repay the four kinds of love that have favored you and help the sentient beings in the three realms that follow you.
If you are still unable to do this, return to this tail and reflect upon it, and then for the first time you will realize something.
Master Wúmén’s Verse
“Passing by, it falls into a ditch;
Coming back, all the worse, it is lost.
This tiny little tail,
What a strange thing it is!”
Case 39. Trapped In Words
A monk said to Yúnmén[34], “The brilliance of the Buddha silently illuminates the whole universe.”
However, before he could finish the verse, Yúnmén said, “Aren’t those the words of Zhang Zhou the Genius?” “Yes, they are,” answered the monk. “Youhaveslippedupinyourspeaking,”Yúnménsaid. Afterward,ChánMasterSǐxīn35brought up the matter and said, “Tell me; at what point did the monk make a mistake in his speaking?”
Master Wúmén’s Comment
If you clearly understand this and realize how exacting Yúnmén was in his method, and what made the monk err in his speaking, you are qualified to be a teacher of heaven and earth. If you are not yet clear about it, you are far from saving yourself.
Master Wúmén’s Verse
“A line cast in the rapids,
The greedy will be caught.
Before you start to open your mouth, Your life is already lost!”
34 Yúnmén Wényǎn 雲門文偃 (1025-1115)
35 Sǐxīn Wuxīn (1044 – 1115)
Case 40. Kicking Over The Water Pitcher
When Chán Master Guīshān[36] was with Báizhàng[37], he was kitchen master of the monastery. Báizhàng wanted to choose a master for Mount Dàwéi, so he called together all the monks and told them that anyone who could answer his question in an outstanding manner would be chosen. Then he took a water pitcher and placed it on the floor, and said, “You may not call this a water pitcher, what do you call it?”
The head monk said, “It cannot be called a stump.”
Baizhàng asked Guīshān his opinion.
Guīshān tipped over the water pitcher with his feet and went out.
Báizhàng laughed and said, “The head monk loses.” In addition, Guīshān was named as the founder of the new monastery.
Master Wúmén’s Comment
Guīshān displayed Great Spirit in his action, but he could not cut himself free from Báizhàng’s apron strings. He preferred the heavier task to lighter one. Why was he like that, eh? He took off his headband to bear the iron yoke.
Master Wúmén’s Verse
“Tossing bamboo baskets and ladles away,
He made a glorious dash and swept all before him. Báizhàng’s barrier cannot stop his advance,
Thousands of Buddhas come forth from the tips of his toes.”
36 Guīshān Lingyu 溈山靈祐 (1094-1164)
37 Báizhàng Huáihái 百丈懷海 (720-814)
Case 41. Bodhidharma’s Pacifying The Mind
Bodhidharma sat facing the wall.
The Second Ancestor[38] stood in the snow. He cut off his arm and presented it to Bodhidharma, crying, “My mind cannot be at rest! I beg you, master, please pacify my mind!”
“Bring your mind here and I will put it at rest,” replied Bodhidharma. “I have searched for my mind, and I cannot find it,” said the Second Ancestor. “Now your mind is pacified,” said Bodhidharma.
38 Dazu Huìkě 大祖慧可 (487-593)
Master Wúmén’s Comment
The broken-toothed old Barbarian came so importantly, thousands of miles over the sea. This was raising waves where there was no wind. In his last years he induced enlightenment in his disciple, who, to make matters worse, was defective in the six roots. Why, Sānláng did not know any ideographs.
Master Wúmén’s Verse
“Coming east, directly pointing,
You entrusted the Dharma, and trouble arose, The clamor of the monasteries
Is all because of you.”
Case 42. A Woman Comes Out Of Samadhi
Once, in the old days, in the time of the World-honored One, Mañjuśrī went to the assembly of the Buddhas and found that everyone had departed to his original dwelling place.
Only a woman remained, sitting in samadhi close to the Buddha’s throne.
Mañjuśrī asked Śakyamuni Buddha, “Why can the girl get near the Buddha’s throne, while I cannot?” Śakyamuni Buddha said, “Bring her out of her samadhi and ask her yourself.” Mañjuśrī walked around the girl three times, snapped his fingers once, took her to the Brahma heaven, and exerted all his miraculous powers to bring her out of her meditation, but in vain. The World-honored One said, “Even a hundred thousand Mañjuśri’̄ s cannot make her wake up. But down below, past twelve hundred million lands as innumerable as the sands of Ganges, there is the Bodhisattva of Delusive Wisdom.
He will be able to rouse her from her samadhi.”
Instantly the Bodhisattva of Delusive Wisdom emerged from the earth and made a bow to the World-honored One, who gave him his imperial order. The Bodhisattva went over to the woman and snapped his fingers once.
At this, she came out of her Samādhi.
Master Wúmén’s Comment
Old Śakyamuni put a petty drama on the stage and failed to enlighten the masses. I want to ask you, Mañjuśrī is the teacher of the Seven Buddhas; why couldn’t he arouse the woman from her samadhi.
How was it that a Bodhisattva at the beginner’s stage could do it? If you understand this intimately, you will enjoy Nagya’s grand Samādhi in the busiest activity of consciousness.
Master Wúmén’s Verse
“One was successful, the other was not; Both secured freedom of mind.
One in a god-mask, the other in a devil-mask; Even in defeat, a beautiful performance.”
Case 43 Shǒushān’s Bamboo Stick
Chán Master Shǒushān[39] held up his stick before his disciples and said, “You monks! If you call this a Chán stick, you oppose its reality. If you do not call it a Chán stick, you ignore the fact.
Tell me, you monks, what will you call it?”
Master Wúmén’s Comment
If you call it a walking stick, you oppose its reality.
If you do not call it a walking stick, you ignore the fact. Words are not available; silence is not available.
Now, tell me quickly, what is it?
Master Wúmén’s Verse
“Holding up the walking stick,
He takes life, he gives life.
Opposing and ignoring interweave.
Even Buddhas and Ancestors beg for their lives.”
39 ShǒushānXingniàn首山省念 (926-993)
Case 44. Bājiāo’s Staff
Chán Master Bājiāo[40] said to his disciples, “If you have a staff, I will give you a staff.
If you have no staff, I will take it from you.”
Master Wúmén’s Comment
It helps me wade across a river when the bridge is down. It accompanies me to the village on a moonless night.
If you call it a staff, you will enter hell like an arrow.
Master Wúmén’s Verse
“The depths and shallows of the world c)66 Are all in its grasp.
It supports the heaven and sustains the earth. Everywhere, it enhances the doctrine.”
40 Bājiāo Huiqing (n.d. 13th generation)
Case 45. Who Is That?
Wǔzǔof Dòngshān said, “Even Śakyamuni and Maitreya are servants of another. I want to ask you, who is he?”
Master Wúmén’s Comment
If you can really see this “another” with perfect clarity, it is like encountering your own father at a crossroads. Why should you ask whether you recognize him or not?
Master Wúmén’s Verse
“Do not draw another’s bow,
Do not ride another’s horse,
Do not discuss another’s faults, Do not explore another’s affairs”.
Case 46. Jumping From The Top Of A Pole
Chán Master Shíshuāng[41] said, “When standing at the top of a hundred-foot pole one more step is necessary.”
Another eminent teacher of old said, “You, who sit on the top of a hundred-foot pole, although you have entered the Way you are not yet genuine. Proceed from the top of the pole, and you will show your whole body in the ten directions.”
Master Wúmén’s Comment
If you go on further and turn your body about, no place is left where you are not the master. Even so, tell me, how will you go on further from the top of a hundred-foot pole? Eh?”
Master Wúmén’s Verse
“He dulls the third eye of insight,
And clings to the first mark on the scale. Even though he may sacrifice his life,
He is only a blind man leading the blind.”
41 Shiśhuāng Qingzhu (807 – 888)
Case 47. Dōushuài’s Three Barriers
Chán Master D ushuài[42] set up three barriers for his disciples:
1. You leave no stone unturned to explore profundity, simply to see into your true nature. Now, I want to ask you, just at this moment, where is your true nature?
2. If you realize your true nature, you are free from life and death. Tell me, when your eyesight deserts you at the last moment, how can you be free from life and death? 3. When you set yourself free from life and death, you should know your ultimate destination. So when the four elements separate, where will you go?
Master Wúmén’s Comment
If you can put turning words to these three questions, you are the master wherever you may go. If otherwise, listen: gulping down your meal will fill you easily, but chewing it well can sustain you.
Master Wúmén’s Verse
“This moment’s thoughts see through eternal time, Eternal time is just this moment.
If you see through this moment’s thought,
You see through the man who sees through this moment.”
42 DōushuàiCongyue(1024–1104)
Case 48. Gànfēng’s One Road
A monk asked Chán Master Gànfēng, “It is written, ‘Bhāgavads in the ten directions and one straight road to Nirvāṇa.’ I still wonder where the road can be.”
Gànfēng lifted his staff, drew a line, and said, “Here it is.”
Later the monks asked the same question to Yúnmén, who held up his fan and said, “This fan jumps up to the thirty-third heaven and hits the nose of the deity Sakra Devanam Indra. When you strike the carp of the eastern sea, the rain comes down in torrents.”
Master Wúmén’s Comment
One, going to the bottom of the sea, lifts up clouds of dust; the other, on the top of the highest mountain, raises towering waves to wash the sky.
One holding fast, the other letting go, each stretches out his hand to support the profound teaching. They are just like two riders starting from opposite ends of the course and meeting in the middle. However, none on earth can be absolutely direct. When examined with a true eye, neither of these two great masters knows the road.
Master Wúmén’s Verse
“Before a step is taken, the goal is reached; Before the tongue is moved, the speech is finished. Though each move is ahead of the next,
There is still a transcendent secret.”