Four Statements of Zen:
"A special transmission outside the scriptures;
No dependence upon words and letters;
Direct pointing at the mind of man,
seeing into one's own nature." -
"A special transmission outside the scriptures;
No dependence upon words and letters;
Direct pointing at the mind of man,
seeing into one's own nature." -
Does a Zen Master Have a Buddha Nature?
Monk: Has the dog a Buddha nature or not?
Monk: Has the dog a Buddha nature or not?
Ikan: Yes.
Monk: Have you a Buddha nature or not?
Ikan: I have not.
Monk: All existent creates hae Buddha-natures; how is it that you have not.
Ikan: I do not belong to all existent creates.
Monk: You say you don't belong to all existent creates. This "You", is it a Budha or not?
Ikan: It is not a Buddha.
Monk: What sort of thing, in the last resort, is this "You"?
Ikan: It is not a thing.
Monk: Can it be percieved or thought of?
Ikan: Thought cannot contain it; it can not be fathomed. For this reason it is said to be a mystery.
Ikan (755-817 CE), student of Baso.
Poetry Contest
The fifth patriarch held a poetry contest to find his successor, who would be the sixth. The popular favorite, the head monk at the time, composed this poem:
Ummon's Lecture on Zen
Ummon (Yun-men) once appeared in the pulpit, and said, "In this school of Zen no words are needed; what, then, is the ultimate essence of Zen teaching?" Thus himself proposing the question, he extended both his arms, and without further remarks came down from the pulpit.
Zuigan's Calling the Master
Every day Zuigan used to call to himself, "True Self!" and would answer, "Yes?" "Awake! Awake!" he would cry and "Yes! Yes!" he would answer. "From now onwards, do not be deceived by others, do not let them make a fool of you!" "No, I will not!"
Ryutan's Candle
Tokusan went one night to Ryutan to ask for his teaching. At last Ryutan said, "It is late; you had better go back." Tokusan made his bows, lifted the blind and went out. Seeing how dark it was outside, he came back in, and said, "It is dark out there." Ryutan lit a candle and handed it to him. Tokusan was about to take it, when Ryutan blew it out. At this Tokusan was enlightened.
The following day Tokusan made a bonfire of his commentaries and sutras in the front Hall. Having burned up all his notes, he took his leave.
Hyakujo's Nose
Baso was out walking, accompanied by Hyakujo. They saw some wild ducks flying past and Baso said, "What are they?" Hyakujo answered, "Wild ducks." Baso asked, "Where are they going to?" Hyakujo replied, "They are flying away." Baso turned suddenly on Hyakujo, and grabbing his nose, gave it a violent twist. "Where have they gone to?" Baso demanded. At this, Hyakujo was enlightened.
The next day Baso ascended the pulpit and the monks had barely assembled when Hyakujo came forward and rolled up the praying-cloth. Baso at once came down and went back to his own room. He said to Hyakujo, "What do you mean by rolling up the praying-cloth when I had gone into the hall and not even begun to preach?" Hyakujo said, "Yesterday you pulled my nose, and it hurt." Baso asked, "Where had you fixed your mind yesterday?" Hyakujo replied, "My nose does not hurt today."
Eno's Flag
The wind was flapping a temple flag, the temple was Hosshoji, and Inju was lecturing on the Nirvana Sutra. Two monks were having an argument about it. One said the flag was moving, the other that the wind was moving; they could come to no agreement on the matter, however they argued back and forth. The Patriarch (Eno) was passing by and said, "It is not that the wind is moving; it is not that the flag is moving; it is your minds that are moving."
Baso's Mind
Daibai asked Baso, "What is Buddha?" Baso answered, "The mind is the Buddha".
Joshu's Washing the Bowl
A monk said to Joshu, "I have just entered this monastery. I beg of you to teach me." Joshu asked, "Have you eaten your rice-gruel?" "I have," replied the monk. "Then," said Joshu, "go and wash your bowl." The monk was enlightened.
Ummon and the Mistake
A monk once asked about "The radiance that shines" and so on, but before he could finish the first line Ummon interrupted him, and said, "Aren't these the words of Chosetusu Shusai?" The monk replied, "Yes, they are." Ummon said, "You made a slip of the tongue.' Afterwards, Shishin brought the matter up, and said, "Tell me, how did the monk make a slip of the tongue."
Nansen's No Mind, No Buddha
A monk asked Nansen, "Is there a truth which no one has taught?" Nansen replied, "There is." "What is the truth," the monk asked, "which no one has so far taught?" Nansen answered, "It is not mind, it is not Buddha, it is not things."
O Monkey, O Monkey!
Chung-i Hung-en, a disciple of Ma-tsu, was once asked by Kyozan (Yang-shan): "How can one see into one's self-nature?" Chung-i said: "It is like a cage with six windows, and there is in it a monkey. When someone calls at the east window, "O monkey, O monkey!", he answers. At the other windows the same response is obtained." Kyozan thanked him for the instruction, and said: "your instructive simile is quite intelligible, but there is one thing on which I wish to be enlightened. If the monkey is asleep, tired out, what happens when the outside one comes to interview it?" Chung-i got down from his straw seat and taking Kyozan 's arm began to dance saying: "O monkey, O monkey, my interview with you is finished. It is like an animalcule making its nest among the eyebrows of a mosquito: it comes out at the street crossing and makes a loud cry: "Wide is the land, few are the people, and one rarely meets friends!"
The Moonlight Penetrates the Waters of the Lake
Suigan [Ts'ui Yen], thinking he had attained something of Zen, left Seppo's monastery, when he was still a young monk, to travel all over China. Years later, when Suigan returned to visit the monastery, his old teacher Seppo asked, “Tell me the essence of Zen.
Suigan answered, “if a cloud does not hang over the mountain, the moonlight will penetrate the waves of the lake.”
Seppo looked at his former pupil in anger. He said, “You are getting old! Your hair has turned white, and your teeth are sparse, yet you still have such an idea of Zen. How can you escape birth and death?”
Tears washed Suigan’s face as he bent his head. After a few minutes he asked, “Please tell me the essence of Zen.”
Seppo answered, “If a cloud does not hang over the mountain,the moonlight will penetrate the waves of the lake."
Before the teacher had finished speaking, Suigan was enlightened.
Ummon's Staff
Asked by a monk, "What is the doctrine that transcends all Buddhas and Masters?" Ummon immediately held aloft his staff, and said to the assembled monks, "I call this a staff; what do you call it?" The monk was silent. Again, Ummon held up the staff, saying "The doctrine transcending all the Buddhas and masters, -was not that what you asked me about?"
Where Does This Anger Come From?
In the evening Hyakujo ascended the rostrum in the Hall and told the monks the whole story. Obaku thereupon asked the following question: "This old man made a mistake in his answer, and suffered reincarnation as a fox five hundred times, you say. But suppose every time he answered he had not made a mistake, what would have happened then?" Hyakujo replied, "Just come here to me, and I'll tell you the answer!" Obaku then went up to Hyakujo and slapped him. Hyakujo, clapping his hands and laughing, exclaimed, "I thought the barbarian had a red beard, but here is another one with a red beard!"
Nanyue Polishes a Brick
Zen master Mazu Daoyi (Baso) was an attendant to Nanyue and personally received the mind seal from him, exceeding his peers. Before that, he lived in Kaiyuan Monastery and did zazen all day long. Knowing that Mazu was a dharma vessel, Nanyue went to him and asked, “Great monastic, what do
you intend by doing zazen?”
Baso said, “I am intending to be a buddha.”
Nanyue picked up a brick and started polishing it.
Baso said, “What are you doing?”
Nanyue said,”I am trying to make a mirror,”
Baso said, “How can you make a mirror by polishing a brick?”
Nanyue said, “How can you become a buddha by doing zazen?”
Baso said,"What do you mean by that?"
Nanyue said,”Think about driving a cart. When it stops moving, do you whip the cart or the horse?”
Baso said nothing.
Nanvue said,”Do you want to practice sitting Zen or sitting Buddha? If
you understand sitting Zen, you will know that Zen is not about sitting or
lying down. If you want to learn sitting Buddha, know that sitting Buddha is without any fixed form. Do not use discrimination in the non- abiding dharma. If you practice sitting as Buddha, you must kill Buddha.’’ If you are attached to the sitting form, you are not yet mastering the essential principle. Mazu heard this admonition and felt as if he had tasted sweet nectar.
Bankei's Miracle
When Bankei was preaching at Ryumon temple Shinshu priest, who believed in salvation through the repetition of the name of the Buddha of Love, wanted to debate with him.
Bankei was in the midst of a talk when the priest appeared, but the fellow made such a disturbance that Bankei stopped his discourse and asked about the noise.
"The founder of our sect," boasted the priest, "has such miraculous powers that he held a brush in his hand on one bank of the river, his attendant held up a paper on the other bank and the teacher wrote the holy name of Amida through the air. Can you do such a thing?"
Bankei replied, "Perhaps your fox can perform that trick, but that is not the manner of Zen. My miracle is when I am hungry I eat, and when I am thirsty I drink." - 101 Zen Stories, 1939
"The founder of our sect," boasted the priest, "has such miraculous powers that he held a brush in his hand on one bank of the river, his attendant held up a paper on the other bank and the teacher wrote the holy name of Amida through the air. Can you do such a thing?"
Bankei replied, "Perhaps your fox can perform that trick, but that is not the manner of Zen. My miracle is when I am hungry I eat, and when I am thirsty I drink." - 101 Zen Stories, 1939
The Buddha's Flower
Once when the World-Honored One, in ancient times, was upon Mount Grdhrakuta, he held up a flower before the congregation of monks. At this time all were silent, but the Venerable Kasyapa only smiled. The World-Honored one said, "I have the Eye of the True Law, the Secret Essence of Nirvana, the Formless Form, the Mysterious Law-Gate. Without relying upon words and letters, beyond all teaching as a special transmission, I pass this all on to Mahahkasyapa.
Poetry Contest
The fifth patriarch held a poetry contest to find his successor, who would be the sixth. The popular favorite, the head monk at the time, composed this poem:
This body is the Bodhi-tree;
The soul is like a mirror bright:
Take heed to keep it always clean,
And let not dust collect on it.
A janitor monk, who would become the sixth, wrote this response:
The Bodhi is not like the tree;
The mirror bright is nowhere shining:
As there is nothing from the first,
Where can the dust collect?
Ummon's Lecture on Zen
Ummon (Yun-men) once appeared in the pulpit, and said, "In this school of Zen no words are needed; what, then, is the ultimate essence of Zen teaching?" Thus himself proposing the question, he extended both his arms, and without further remarks came down from the pulpit.
Zuigan's Calling the Master
Every day Zuigan used to call to himself, "True Self!" and would answer, "Yes?" "Awake! Awake!" he would cry and "Yes! Yes!" he would answer. "From now onwards, do not be deceived by others, do not let them make a fool of you!" "No, I will not!"
Ryutan's Candle
Tokusan went one night to Ryutan to ask for his teaching. At last Ryutan said, "It is late; you had better go back." Tokusan made his bows, lifted the blind and went out. Seeing how dark it was outside, he came back in, and said, "It is dark out there." Ryutan lit a candle and handed it to him. Tokusan was about to take it, when Ryutan blew it out. At this Tokusan was enlightened.
The following day Tokusan made a bonfire of his commentaries and sutras in the front Hall. Having burned up all his notes, he took his leave.
Hyakujo's Nose
Baso was out walking, accompanied by Hyakujo. They saw some wild ducks flying past and Baso said, "What are they?" Hyakujo answered, "Wild ducks." Baso asked, "Where are they going to?" Hyakujo replied, "They are flying away." Baso turned suddenly on Hyakujo, and grabbing his nose, gave it a violent twist. "Where have they gone to?" Baso demanded. At this, Hyakujo was enlightened.
The next day Baso ascended the pulpit and the monks had barely assembled when Hyakujo came forward and rolled up the praying-cloth. Baso at once came down and went back to his own room. He said to Hyakujo, "What do you mean by rolling up the praying-cloth when I had gone into the hall and not even begun to preach?" Hyakujo said, "Yesterday you pulled my nose, and it hurt." Baso asked, "Where had you fixed your mind yesterday?" Hyakujo replied, "My nose does not hurt today."
Eno's Flag
The wind was flapping a temple flag, the temple was Hosshoji, and Inju was lecturing on the Nirvana Sutra. Two monks were having an argument about it. One said the flag was moving, the other that the wind was moving; they could come to no agreement on the matter, however they argued back and forth. The Patriarch (Eno) was passing by and said, "It is not that the wind is moving; it is not that the flag is moving; it is your minds that are moving."
Baso's Mind
Daibai asked Baso, "What is Buddha?" Baso answered, "The mind is the Buddha".
Joshu's Washing the Bowl
A monk said to Joshu, "I have just entered this monastery. I beg of you to teach me." Joshu asked, "Have you eaten your rice-gruel?" "I have," replied the monk. "Then," said Joshu, "go and wash your bowl." The monk was enlightened.
Ummon and the Mistake
A monk once asked about "The radiance that shines" and so on, but before he could finish the first line Ummon interrupted him, and said, "Aren't these the words of Chosetusu Shusai?" The monk replied, "Yes, they are." Ummon said, "You made a slip of the tongue.' Afterwards, Shishin brought the matter up, and said, "Tell me, how did the monk make a slip of the tongue."
Nansen's No Mind, No Buddha
A monk asked Nansen, "Is there a truth which no one has taught?" Nansen replied, "There is." "What is the truth," the monk asked, "which no one has so far taught?" Nansen answered, "It is not mind, it is not Buddha, it is not things."
O Monkey, O Monkey!
Chung-i Hung-en, a disciple of Ma-tsu, was once asked by Kyozan (Yang-shan): "How can one see into one's self-nature?" Chung-i said: "It is like a cage with six windows, and there is in it a monkey. When someone calls at the east window, "O monkey, O monkey!", he answers. At the other windows the same response is obtained." Kyozan thanked him for the instruction, and said: "your instructive simile is quite intelligible, but there is one thing on which I wish to be enlightened. If the monkey is asleep, tired out, what happens when the outside one comes to interview it?" Chung-i got down from his straw seat and taking Kyozan 's arm began to dance saying: "O monkey, O monkey, my interview with you is finished. It is like an animalcule making its nest among the eyebrows of a mosquito: it comes out at the street crossing and makes a loud cry: "Wide is the land, few are the people, and one rarely meets friends!"
The Moonlight Penetrates the Waters of the Lake
Suigan [Ts'ui Yen], thinking he had attained something of Zen, left Seppo's monastery, when he was still a young monk, to travel all over China. Years later, when Suigan returned to visit the monastery, his old teacher Seppo asked, “Tell me the essence of Zen.
Suigan answered, “if a cloud does not hang over the mountain, the moonlight will penetrate the waves of the lake.”
Seppo looked at his former pupil in anger. He said, “You are getting old! Your hair has turned white, and your teeth are sparse, yet you still have such an idea of Zen. How can you escape birth and death?”
Tears washed Suigan’s face as he bent his head. After a few minutes he asked, “Please tell me the essence of Zen.”
Seppo answered, “If a cloud does not hang over the mountain,the moonlight will penetrate the waves of the lake."
Before the teacher had finished speaking, Suigan was enlightened.
Ummon's Staff
Asked by a monk, "What is the doctrine that transcends all Buddhas and Masters?" Ummon immediately held aloft his staff, and said to the assembled monks, "I call this a staff; what do you call it?" The monk was silent. Again, Ummon held up the staff, saying "The doctrine transcending all the Buddhas and masters, -was not that what you asked me about?"
Where Does This Anger Come From?
Yamaoka Tesshu, as a young student of Zen, visited one master after another. He called upon Dokuon of Shokoku.
Desiring to show his attainment, he said: “The mind, Buddha, and sentient beings, after all, do not exist. The true nature of phenomena is emptiness. There is no realization, no delusion, no sage, no mediocrity. There is no giving and nothing to be received.”
Dokuon, who was smoking quietly, said nothing. Suddenly he whacked Yamaoka with his bamboo pipe. This made the youth quite angry.
“If nothing exists,” inquired Dokuon, “where did this anger come from?”
Hyakujo's Fox
Whenever Hyakujo delivered a sermon, a certain old man was always there listening to it together with the monks; when they left the Hall, he left also. One day, however, he remained behind, and Hyakujo said to him, "Who may you be?" The old man replied, "Yes; I am not a human being. In the far distant past, in the time of Kasho Buddha, I was the head monk here. On one occasion a certain monk asked me whether an enlightened man could fall again under the chain of cause and effect, and I answered that he could not. Thus I have for five hundred lives been reborn a fox. I now beg you to release me from this rebirth by causing a change of mind through your words." The he asked Hyakujo, "Can an enlightened man fall again under the chain of cause and effect or not?" Hyakujo answered, "No one can set aside the law of cause and effect." The old man immediately became enlightened, and making his bows, he said, "I am now released from rebirth as a fox and my body will be found on the other side of this mountain. I wish to make a request of you. Please bury me as a dead monk." Hyakujo had the karmadana beat the clapper and informed the monks that after the midday meal there would be a funeral service for a dead monk. The monks thought this odd, as all were in good health, nobody was in the hospital, and they wondered what the reason coudl be for this order. After they had eaten, Hyakujo led them to the foot of a rock on the farther side of the mountain, and with his staff poked out the dead body of a fox and had it cremated.Hyakujo's Fox
In the evening Hyakujo ascended the rostrum in the Hall and told the monks the whole story. Obaku thereupon asked the following question: "This old man made a mistake in his answer, and suffered reincarnation as a fox five hundred times, you say. But suppose every time he answered he had not made a mistake, what would have happened then?" Hyakujo replied, "Just come here to me, and I'll tell you the answer!" Obaku then went up to Hyakujo and slapped him. Hyakujo, clapping his hands and laughing, exclaimed, "I thought the barbarian had a red beard, but here is another one with a red beard!"
