Zen's Chinese Heritage: The Masters and Their Teachings (97 page)

Upon meeting Yantou, Ruiyan asked, “What is the fundamental constant principle?”

Yantou said, “Moving.”

Ruiyan said, “And if moving, then what?”

Yantou said, “Then it’s not the fundamental constant principle.”

Ruiyan sank deep in thought for a long while.

Yantou said, “If you agree, then you’ve not shed the root of samsaric existence. If you don’t agree then you’re forever sunk in life and death.”

Upon hearing these words Ruiyan experienced deep awakening. He then bowed to Yantou. Thereafter, whenever Yantou questioned Ruiyan to test his understanding, Ruiyan never erred.

Later, Ruiyan went back to see Jiashan.

Jiashan asked, “Where have you come from?”

Ruiyan said, “From Wolong [‘Reclining Dragon’].”

Jiashan said, “When you came, had the dragon arisen or not?”

Ruiyan stared at Jiashan.

Jiashan said, “When the wound is cauterized a scar is left there.”

Ruiyan said, “Why is the master still embittered in this manner?”

Jiashan let it rest.

Ruiyan then said to Jiashan, “Acting in this manner is easy. Not acting in this manner is hard. Acting this way over and over again is being alert. Not acting in this way over and over again is residing in the empty world. Acting or not acting, please, Master, speak!”

Jiashan said, “I deceived you.”

Ruiyan said, “This old monk, what time is this?”

Ruiyan then went out.

(Later, a monk told Yantou about this. Yantou said, “How difficult! My branch came from acting in this way.”)

Ruiyan went to live at Ruiyan Monastery in Taizhou where he sat on a large rock. Each day he would call out, “Master!”

Then he himself would answer, “What?”

“Stay alert!”

“Yes!”

“And in the future don’t be deceived by anyone!”

“Yes, yes!”

A monk asked, “When a crown appears on the head and flowery clouds at the feet, what is it?”

Ruiyan said, “A fool in manacles.”

The monk said, “When there’s no crown above nor flowery clouds underfoot, then what?”

Ruiyan said, “Still in manacles.”

The monk said, “Then, after all is said and done, what is it?”

Ruiyan said, “Being tired after the banquet.”

A monk asked, “What is Buddha?”

Ruiyan said, “A stone ox.”

The monk asked, “What is Dharma?”

Ruiyan said, “The child of a stone ox.”

The monk said, “Then they’re not the same?”

Ruiyan said, “Don’t combine them.”

The monk said, “Why can’t you combine them?”

Ruiyan said, “They’re in no way equivalent. How could you combine them?”

A monk asked, “How can one speak without falling into stages [of spiritual development]?”

Ruiyan said, “They aren’t arranged.”

The monk said, “Why aren’t they arranged?”

Ruiyan said, “Because originally there are no stages.”

The monk said, “I don’t know where one should abide.”

Ruiyan said, “Don’t sit in the universal light hall.”

The monk said, “Is it concealed or not?”

Ruiyan said, “In what are known as the three realms, where can one not return to the court?”

Once, an old woman from the village came to pay her respects to the master.

Ruiyan said to her, “Quick, go back and save the lives of thousands of beings.”

The woman hurried back to her house. There she found that her daughterin-law had brought in snails from the fields. The old woman released them at the shore of a lake. Strange occurrences related to Master Ruiyan are too numerous to record here.

Upon his death, Ruiyan’s stupa was built on the mountain where he taught. He received the posthumous title “Zen Master Empty Illumination.”

Fourteenth Generation

FENGXUE YANZHAO

FENGXUE YANZHAO (896–973) was a disciple of Nanyuan Huiyong. He transmitted the Linji Zen lineage to future generations. Fengxue came from ancient Yuzhou. He studied Confucianism as a youth and failed on his first attempt to pass the state civil exams. In disappointment, he left home and entered the Kaiyuan Monastery, where he received ordination under the Vinaya master Zhigong. He delved into the Lotus Sutra and practiced the
zhiguan
style of self-cultivation used in the Tiantai school. Fengxue traveled to broaden his understanding and studies. At the age of twenty-five, he studied with Zen master Jingqing Daofu. Still unsuccessful at uncovering the root of Zen, he continued his travels, and eventually studied under the rigorous Zen master Nanyuan Huiyong. He remained with Nanyuan for six years, finally awakening to the Way and becoming his teacher’s Dharma heir.

In 931, Fengxue traveled to Ruzhou, where he began teaching at the already old and dilapidated Fengxue Temple. There he derived his mountain name. News of Fengxue’s ability spread, and before long Zen students gathered around him. The temple’s poor physical condition was beyond repair, however, and in the year 951 Fengxue and his students moved to the newly built Guanghui Temple. Fengxue remained there as abbot for twenty-two years.

Upon first meeting Nanyuan, Fengxue did not bow. Nanyuan said, “Entering the gate, one must distinguish who is the host.”

Fengxue said, “To start with, I invite the master to do so.”

Nanyuan slapped his own knee with his left hand.

Fengxue shouted.

Nanyuan slapped his knee with his right hand.

Fengxue shouted again.

Nanyuan said, “Leaving aside slapping the left hand, what about slapping the right hand?”

Fengxue said, “Blind.”

Nanyuan picked up his staff.

Fengxue said, “Don’t blindly strike people or I’ll grab that staff and beat you. Don’t say I didn’t warn you.”

Nanyuan threw down the staff and said, “Today I’ve been fooled by a yellow-faced child from Zhe who’s come to the gate.”

Fengxue said, “It’s as though the master, unable to hold up his begging bowl, pretends to not be hungry.”

Nanyuan said, “Have you been here before?”

Fengxue said, “How can you say that?”

Nanyuan said, “I’m just kindly asking.”

Fengxue said, “I won’t let it pass.”

Fengxue then went out and into the hall. Then he turned around, came back, and bowed to Nanyuan.

Nanyuan said, “Who did you see before you came here?”