Zen's Chinese Heritage: The Masters and Their Teachings (33 page)

Wujiu said, “You’re recklessly beating someone.”

The monk bowed.

Wujiu said, “Give it back.”

The monk laughed and went out.

Wujiu said, “Disappearing like this! Disappearing like this!”

NANQUAN PUYUAN, “OLD TEACHER WANG”

NANQUAN PUYUAN (748–835) was a disciple of Mazu Daoyi and the teacher of famous Zhaozhou (in Japanese, Jōshū). His lay surname was Wang, and he came from Xinzheng in Zheng Province.
⁷³
Even before he became an old Zen teacher his students referred to him as “Old Teacher Wang.”
⁷⁴
Before meeting Mazu, he was already widely versed in the various schools and scriptures of Mahayana Buddhism. At their first meeting, he is said to have “instantly forgot the net of delusions and delighted in samadhi.”

An incident revealing Nanquan’s fully realized Zen independence is found in the lamp records.

One day, Master Mazu was serving rice gruel to the monks from a bucket. As he gave out portions he asked, “What’s in the bucket?”

When Nanquan was so queried he said, “The old monk should close his mouth and say this!”

After gaining transmission from Mazu, Nanquan built a solitary hut on Mt. Nanquan in Chizhou and remained there for more than thirty years practicing Zen. A high-ranking official named Lu Geng invited Nanquan to descend from the mountain and honored him by becoming his student. Due to this event, Nanquan’s reputation spread widely and students numbering in the hundreds came to study under him.

Zen master Nanquan Puyuan entered the hall and addressed the monks, saying, “Dipamkara Buddha said, ‘The arising in mind of a single thought gives birth to the myriad things.’
⁷⁵

“Why is it that phenomenal existence is empty? If there is nothing within mind, then how does one explain how the myriad things arise? Isn’t it as if shadowy forms differentiate emptiness? This question is like someone grasping sound and placing it in a box, or blowing into a net to fill it with air. Therefore some old worthy said, ‘It’s not mind. It’s not Buddha. It’s not a thing.’ Thus we just teach you brethren to go on a journey.

“It’s said that bodhisattvas who have passed through the ten stages of development and attained the Surangama Samadhi and the profound Dharma storehouse of all buddhas naturally realize the pervasive wondrous liberation of Zen samadhi. Throughout all worlds the form-body is revealed, and the highest awakening is manifested. The great Wheel of Dharma is turned, nirvana is entered, and limitless space can be placed in the hole on the point of a feather.

“Although a single phrase of scripture is recited for endless eons, its meaning is never exhausted. Its teaching transports countless billions of beings to the attainment of the unborn and enduring Dharma. And that which is called knowledge or ignorance, even in the very smallest amount, is completely contrary to the Way. So difficult! So difficult!

“Take care!”

Once, Zen master Nanquan said, “Master Mazu of Jiangxi said, ‘Mind is Buddha.’ But old teacher Wang doesn’t talk that way. It’s not mind, it’s not Buddha, it’s not a thing. Is there any error in speaking thus?”

Zhaozhou then bowed and went out.

The monks of the eastern and western halls were arguing about a cat. Nanquan picked it up and said to the monks, “Say the appropriate word and you’ll save the cat. If you don’t say the appropriate word then it gets cut in two!”

The monks were silent. Nanquan cut the cat in two.

Later, Zhaozhou returned from outside the temple and Nanquan told him what had happened. Zhaozhou then removed his sandals, placed them on his head, and went out.

Nanquan said, “If you had been there, the cat would have been saved.”

When Zen master Nanquan Puyuan ascended the Dharma seat in the hall, the official Lu Geng said, “We invite the master to expound the Dharma for the sake of beings.”

Master Nanquan said, “What would you have me say?”

Lu Geng said, “Can the master offer no expedient method to enter the Way?”

The master said, “What do you say is lacking?”

Lu Geng said, “Why are there six realms and four modes of birth?”
⁷⁶

Nanquan said, “I don’t teach that.”

When the official Lu Geng took his leave from Nanquan to return to his duties as magistrate of Xuancheng City, Nanquan asked him, “When Your Eminence returns to Xuancheng, how will you govern the people there?”

Lu Geng answered, “I will use wisdom to govern them.”

Nanquan said, “In that case the people there will meet with great distress.”

When Nanquan entered Xuancheng, the official Lu Geng came out of the city to greet him. Pointing at the city gate, Lu Geng said, “Everyone calls this the ‘Gate of Harmony.’ What would the master call it?”

Nanquan said, “I fear that if I were to speak it would insult Your Eminence’s reputation.”