Zen's Chinese Heritage: The Masters and Their Teachings (103 page)

After taking up residence as a teacher, Shouchu addressed the monks, saying: “Language doesn’t help matters. Speech does not bring forth the truth. Those burdened by language are lost. Those held up by words are deluded. Do you understand? You patch-robed monks should be clear about it. If you come here you must start using the Dharma eye. It’s just like I say, but I’ve erred about one thing. What error is there in the words I’ve spoken?”

A monk asked, “What is it when one takes the distant journey?”

Shouchu said, “If the weather is clear you can’t go. Wait until the rain soaks your head.”

A monk asked, “What did all the ancient holy ones do?”

Shouchu said, “Enter the mud. Enter the water.”

A monk asked, “What is Buddha?”

Shouchu said, “Three pounds of hemp.”

A monk asked, “What is a seamless monument?”

Shouchu said, “A stone lion at the intersection.”

A monk asked, “What is Buddha?”

Shouchu said, “The crystal-clear truth.”

A monk asked, “What is the meaning of the phrase, ‘The ten thousand conditions cease’?”

Shouchu said, “Inside the pot, the stone person sells date-fruit balls.”

A monk asked, “What is Shouchu’s sword?”

Shouchu said, “Why?”

The person said, “This student wants to know.”

Shouchu said, “Wrong!”

LUOHAN GUICHEN, “DIZANG”

LUOHAN GUICHEN (867–928) was a disciple of Xuansha Shibei. He came from ancient Changshan (located in what is now Zhejiang Province). Classical records say that from early childhood he could speak very well and would not eat meat. He was ordained at Wansui Temple, located in his home province, under a teacher named Wuxiang. At first he closely followed the teachings of the Vinaya, but later declared that just guarding against breaking the vows and adhering to the precepts did not equal true renunciation. He then set off to explore the teachings of the Zen school.

Dizang first studied with Xuefeng Yicun, but was unsuccessful at penetrating the Way. It was Xuefeng’s disciple, Xuansha, who is said to have brought Dizang to full awakening. The lamp records indicate that when the following exchange between teacher and student occurred, all of Dizang’s doubts were erased.

Xuansha questioned Dizang, saying, “In the three realms there is only mind. How do you understand this?”

Dizang pointed to a chair and said, “What does the master call that?”

Xuansha said, “A chair.”

Dizang said, “Then the master can’t say that in the three worlds there is only mind.”

Xuansha said, “I say that it is made from bamboo and wood. What do you say it’s made from?”

Dizang said, “I also say it’s made from bamboo and wood.”

Xuansha said, “I’ve searched across the great earth for a person who understands the Buddhadharma, but I haven’t found one.”

Xuansha passed on certain esoteric teachings, known as the
Samaya
, that Dizang promoted throughout his life. Although Dizang did not aspire to a leading position in the Buddhist community, his reputation as an adept nevertheless spread widely. The magistrate of Zhangzhou [now the city of Zhangpu in Fujian Province] established the Dizang [“Earth Store”] Monastery and invited Dizang to become the abbot there.

Dizang entered the hall and addressed the monks, saying, “If you want to come face-to-face with the essential mystery of our order—here it is! There’s no other special thing. If it is something else, then bring it forth and let’s see it. If you can’t show it, then forget about it. You can’t just recite a couple of words and then say that they are the vehicle of our school. How could that be? What two words are they? They are known as the ‘essential vehicle.’ They are the ‘teaching vehicle.’ Just when you say ‘essential vehicle,’ that is the essential vehicle. Speaking the words ‘teaching vehicle’ is itself the teaching vehicle. Worthy practitioners of Zen, our school’s essential vehicle, the Buddhadharma, comes from and is realized through nothing other than the names and words from your own mouths! It is just what you say and do. You come here and use words like ‘tranquillity,’ ‘reality,’ ‘perfection,’ or ‘constancy.’ Worthy practitioners! What is this that you call ‘tranquil’ or ‘real’? What is it that’s ‘perfect’ or ‘constant’? Those of you here on a pilgrimage, you must test the principle of what I’m saying. Let’s be open about it. You’ve stored up a bunch of sounds, forms, names, and words inside your minds. You prattle that ‘I can do this,’ or ‘I’m good at figuring out that,’ but actually what can you do? What can you figure out? All that you’re remembering and holding on to is just sounds and forms. If it weren’t all sounds and forms, names and words, then how would you remember them or figure them out?