Zen's Chinese Heritage: The Masters and Their Teachings (15 page)

At that time, a famous [Indian monk] named “Big Ears Tripitaka” came from the west to stay at the capital city. He claimed to have telepathic powers. The emperor Su Zong called on the National Teacher to test this monk.

When Tripitaka saw the National Teacher he bowed and stood to his right [in deference].

The National Teacher said, “I hear that you have mind-reading power.”

Tripitaka replied, “I don’t presume to say so.”

The National Teacher said, “Where do you say I am right now?”

Tripitaka said, “The master is a teacher of the whole nation. So why have you gone to the West River to see a boat race?”

After a while, the National Teacher asked again, saying, “Now where do you say I am?”

Tripitaka said, “The master is a teacher of the whole nation. So why have you gone to the Tianjin Bridge to see monkeys playing?”

After some time, the National Teacher asked again, saying, “Where do you say I am right now?”

Tripitaka then made a wild guess and the master shouted, saying, “You wild fox spirit! Where is your mind-reading ability?”

Tripitaka couldn’t answer.

([Later,] a monk asked [Zen master] Yangshan, “Why couldn’t Big Ear Tripitaka see the National Teacher on his third try?” Yangshan said, “On his first two tries he entered the realm of mind. On his third attempt he employed samadhic practices, so he couldn’t see the National Teacher.” Another monk asked [Zen master] Xuansha about this. Xuansha asked in response, “What do you say Tripitaka saw in his first two attempts?” Yongjia Xuanjue said, “In the first two attempts Tripitaka saw him. Why didn’t he see him on his third try? Moreover, what is there in what the National Teacher said that is advantageous or harmful?” A monk asked Zhaozhou, “Big Ear Tripitaka couldn’t see the National Teacher on his third attempt. Where did he go?” Zhaozhou said, “On Tripitaka’s nose.” Later, a monk asked Xuansha Shibei, “Since he was on Tripitaka’s nose, why couldn’t he see him?” Xuansha said, “Because he was too close.”)

One day the National Teacher called to his attendant. The attendant responded. The National Teacher called three times, and three times the attendant responded.

Then the National Teacher said, “Have I been ungrateful to you, or have you been ungrateful to me?” ([Later], a monk asked Zen master Xuansha Shibei, “What was the meaning of the National Teacher’s three calls to his attendant?” Xuansha said, “The attendant understood.” Zen master Yunju Ci said, “Do you say that the attendant understood or not? If you say he understood, [remember that] the National Teacher said, ‘You’ve been ungrateful to me.’ If you say he didn’t understand, [remember that] Xuansha said, ‘Only the attendant understood.’ How would you explain this?” Zen master Xuanjue queried a monk about this, saying, “What was it that the attendant understood?” The monk said, “If he didn’t understand, how could he have answered in that manner?” Xuanjue said, “You understand a little bit.” He also said, “If you can explain this then you’ll see Xuansha.” A monk asked Fayan, “What was the meaning of the National Teacher’s three calls to his attendant?” Fayan said, “Get out of here! Come again some other time.” Yunju Ci said, “If Fayan spoke that way, did he understand the National Teacher’s meaning or not?” A monk asked Zhaozhou, “What was the meaning of the National Teacher’s three calls?” Zhaozhou said, “It’s as if someone secretly writes a word, and though the word isn’t known, the writing style is obvious.”)

Zen master Nanquan Puyuan paid a visit to the National Teacher.

The National Teacher said, “Where did you come from?”

Nanquan said, “From Jiangxi.”

The National Teacher said, “Then maybe you brought Zen master Mazu’s true Dharma along with you?”

Nanquan said, “Here it is.”

The National Teacher said, “On your back?”

At these words Nanquan attained awakening, and then he went out. [Changqing Leng said, “It’s really like he didn’t know.” Baofu Zhan said, “It’s almost as if he didn’t meet the National Teacher on that occasion.” Yunju Ci said, “These two great monks, they completely upheld what is on the back. But as to Nanquan comprehending and then going off, was he upholding what was in front of him or what was in back of him?”]

When Mayu Baoche came to practice with the National Teacher, he circled the meditation platform three times, then struck his staff on the ground and stood there upright.

The National Teacher said, “You are thus. I also am thus.”

Mayu struck his staff on the ground again.

The National Teacher said, “Get out of here, you wild fox spirit!”

The National Teacher entered the hall and said, “Those who study Zen should venerate the words of Buddha. There is but one vehicle for attaining buddhahood, and that is to understand the great principle that is to connect with the source of mind. If you haven’t become clear about the great principle then you haven’t embodied the teaching, and you’re like a lion cub whose body is still irritated by fleas. And if [in that state] you become a teacher of others, even attaining some worldly renown and fortune, but you are still spreading falsehoods, what good does that do you or anyone else? A skilled axeman does not harm himself with the ax head. What is inside the incense burner can’t be carried by a donkey!”

A monk asked, “How can one become a buddha?”

The National Teacher said, “Cast off the Buddha and all beings, and at that moment you’ll be liberated.”

A monk asked, “How can one be in accord with it?”

The National Teacher said, “Don’t think of good or evil. Personally see buddha nature.”

A monk asked, “How can one demonstrate the
dharmakaya
?”
⁴⁵

The National Teacher said, “Go beyond Vairochana Buddha.”
⁴⁶

The monk then asked, “How can one attain the pure dharmakaya?”

The National Teacher said, “Don’t beseech Buddha.”