Zen's Chinese Heritage: The Masters and Their Teachings (155 page)

On the memorial day for Zen master Wushang, Dahui addressed the monks, saying, “Just now, before the drum sounded, Zen master Wushang personally, for the sake of everyone, entered the mud and water. The entangling weeds were thick. I don’t want to add more mud to the ground.”

Zen master Dahui Zonggao entered the hall and addressed the monks, saying, “Mind is Buddha. There is no other Buddha. It’s like a relaxing fist that becomes a hand, or water becoming a wave. A wave is water; a hand is a fist. This mind is not subject to past, future, or present. Since it is not subject to ‘internal’ or ‘external’; ‘past,’ ‘future,’ or ‘present’; this ‘mind’ and this ‘Buddha’ are just false names. If they are just false names, then is everything said in the entire scriptural canon true or not? If it isn’t true, then can’t we forget about old Shakyamuni’s flapping lips and three-inch tongue? So what about it after all? Just know to do what’s right. Don’t ask about what’s gone on before!”

Dahui Zonggao asked a monk, “The Way does not require practice, but it must not be defiled. What is the undefiled way?”

The monk said, “I don’t dare answer.”

Dahui said, “Why not?”

The monk said, “I’m afraid of defilement.”

Dahui said, “Good! Bring in the broom for sweeping shit!”

The monk was flustered.

Dahui drove him out of the room with blows.

A monk came in to see the master.

Dahui said, “Old Shakyamuni’s come!”

When the monk came before him, he said, “Oh, it’s not him after all.”

Then he struck the monk.

The next monk came in, and Dahui said, “Old Shakyamuni’s come!”

The monk asked a question and immediately went out.

Dahui said, “Looked like the real thing.”

Dahui said, “Every day, persons who study the Way should investigate others’ efforts, and they should always examine their own effort. In this manner they cannot help but be successful in practicing the Way. Whether they’re joyous, angry, at peace, or troubled, all these occasions are times for examination.”

Zen master Dahui was sitting and relaxing in his quarters when he suddenly said, “These days, the brethren gain their understandings with intellect and emotion. Many of them just recall some idle talk or catchy phrases and bring them in here to use as their answers to my questions. It’s as if they have a priceless jewel in their hand, and when someone asks them, ‘What’s in your hand?’ they drop it, then pick up a lump of dirt.

“So stupid! If they keep on like this they’ll never gain enlightenment!”

Dahui entered the hall and said, “Silently sitting for nine years at Shaolin, suddenly ‘breaking through to the divine light.’ If right now you can’t distinguish jade from stone, then you’re just bound in hemp and wrapped in paper. Those people who chatter on about this thing, that thing, or some other thing—if they were clear-eyed people, how could they speak of ‘breaking through’? Even today, here on Mt. Jing, we haven’t avoided these pretenders. Some of these disciples spread idle talk about the old barbarian’s nine years.
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It’s a shame we let them get away with it. These days, there are ‘silent illumination’ disciples who spend long years sitting in a demon’s cave. And as for those who prattle on about this thing, that thing, or some other thing, it’s all just wind whistling in the tree tops.”

In the year 1163, a falling star fell to the west of the temple with a terrifying flash. Dahui soon became slightly ill. On the ninth day of the eighth month, his disciples inquired about his health. Dahui exerted himself and said in a loud voice, “Tomorrow I’m setting off on a journey.” The next day at the fifth hour, he personally wrote his testimonial, and then wrote a farewell letter to [his friend] layman Ziyan. At the request of his monks he then composed a verse in large brushstrokes:

Birth is just so.
Death is just so.
So, as for composing a verse,
Why does it matter?

Dahui then threw down the brush and passed away in a composed manner. The next morning a large snake appeared, coiled next to the housing of the Dragon King Well. It was colored white at the middle and head, as though in mourning. This was a manifestation of the Dragon King. Monks everywhere lamented, and the emperor was aggrieved at the news of the master’s death.

Shangzhi Shizhen said in eulogy, “Birth and annihilation are not annihilated. Eternal abiding does not abide. Perfect enlightenment is empty and clear. It is revealed in everything.”

After the prime minister paid his respects, a long line of mourners followed. Dahui’s disciples interred his entire body in a stupa at the side of the Clear Moon Pavilion. The master was seventy-five years old and had been a monk for fifty-eight years. By imperial order, the Clear Moon Pavilion was renamed as the Sublime Joy Hermitage. The master received the posthumous name “Universal Enlightenment.” The stupa was named “Precious Light.” In [the year 1174], the master’s complete works were memorialized to the throne, and thereafter widely circulated in the great canon.

HUGUO JINGYUAN

HUGUO JINGYUAN (n.d.) was a disciple of Yuanwu Keqin. He came from ancient Yongjia. After entering monastic life as a young man he first studied with a teacher named Xigong on Mt. Ling. After receiving the precepts, he studied Tiantai doctrines for three years, but gave up this pursuit to study under Zen master Yuanwu Keqin.