A Bird in Flight Leaves No Trace Page 21
Although Master Huangbo preached all day long, there was nothing that he preached. Although those who understood his words listened to him all day long, there was nothing that they heard. All the myriad phenomena in the universe preach without actually preaching anything. Although those who have the power to hear listen to a long speech, there is nothing that they hear.
A swift horse breaks into a gallop the moment it sees the mere shadow of the whip. Those whose eyes have illuminated the gist of Seon respond with silence when a Seon master ascends the dharma seat, hits the seat with his staff, and steps down.
If you cling to any of Master Huangbo’s compassionate teachings and cling to them in your mind, they will immediately turn into Māra’s instructions. Just as a bird in flight leaves no traces, just as there is no trace of a snowflake that has fallen onto a red-hot brazier, the obligation later generations of students have to Master Huangbo’s compassion is, as he says above, to be “a clear stream flowing in one direction.”
The Account of Activities
(Xingzhuang 行狀)
17. On Mount Tiantai
The master originally came from the province of Min. As a youth, he left the household life [to ordain as a monk] on Mount Huangbo in this prefecture [of Hongzhou]. On his forehead was a lump shaped like a pearl. His speech was sonorous and fluid, his temperament sublime and placid.
師本是閩中人 幼於本州黃蘗山出家 額間隆起如珠 音辭朗潤 志意沖澹.
This is a story from the time when Master Huangbo was traveling around to study Seon. Seon adepts call such travel youxing/yuhaeng 遊行, which means to wander as an itinerant monk, seeking instruction from various spiritual mentors. Min province is in present-day Fujian province, in the south of China. It seems that there was a lump shaped like a pearl on the master’s forehead, which gave him a quite unusual appearance.
Later, when he journeyed to Mount Tiantai, he met a monk who felt like an old friend, and they ended up traveling together. They came upon a mountain torrent that was overflowing its banks, so the master halted, leaning on his staff. The monk entreated the master to cross with him, but the master said, “Please, my brother, you cross first.” The monk made his way to the other side of the stream by floating on his bamboo rain-hat. The master said, “How did I let such a loser be my traveling companion? I regret that I did not strike him dead with a single blow of my staff.”
後遊天台 逢一僧如舊識 乃同行 屬澗水暴漲 師倚杖而止 其僧率師同過 師云 請兄先過 其僧即浮笠於水上便過 師云 我卻共箇稍子作隊 悔不一棒打殺.
Guoqingsi 國淸寺 in present-day Chejiang province was the monastery founded by the master Tiantai Zhiyi 天台智顗 (538–97). During the Tang dynasty, it was the residence of the “three hermits of Guoqing,” referring to the three famous poet-recluses Hanshan 寒山 (fl. mid-eighth century), Shide 拾得 (d.u.), and Fenggan 豊干 (d.u.).
It seems that when Master Huangbo was traveling around Mount Tiantai, where Guoqingsi was located, he met a monk who seemed like a long-lost acquaince. As the master and the monk reached a mountain stream that was flooding, he saw the monk demonstrate supernatural powers by crossing the stream on his bamboo rain-hat. The master regretted traveling with him, saying he wished he had hit the monk.
Everyday mind is the Way. As Layman Pang said, “Drawing water and chopping firewood are my supernatural powers and sublime functions.”170 But if you seek to display such powers, you are following a deviant or non-Buddhist way. All such actions are useless.
18. The Single-Flavor Seon of Guizong
A monk bid farewell to Guizong.
Guizong asked, “Where are you going?”
The monk said, “I am going to go everywhere to study five-flavor Seon.”
Guizong said, “You can find five-flavor Seon anywhere. Only I, right here, have single-flavor Seon.”
The monk asked, “What is single-flavor Seon?” Guizong then hit him.
The monk said, “I get it! I get it!”
Guizong said, “So tell me! Tell me!”
As the monk was about to open his mouth, Guizong hit him again.
Later, the monk arrived at Master Huangbo’s residence. The master asked, “Where are you coming from?”
The monk answered, “I come from seeing Guizong.”
The master asked, “What words did Guizong have for you?”
The monk told the master about this previous exchange.
The master ascended the hall and brought up this episode, saying, “Great Master Ma produced eighty-four Seon masters, but if they’re asked anything, each and every one of them shits his pants. Only Guizong is worth a little something.”
有僧辭歸宗 宗云 往甚處去 云 諸方學五味禪去 宗云 諸方有五味禪 我這裡祇是一味禪 云 如何是一味禪 宗便打 僧云 會也會也 宗云 道道 僧擬開口 宗又打 其僧後到師處。 師問 問甚麼處來 云 歸宗來 師云 歸宗有何言句 僧遂舉前話 師乃上堂舉此因緣云 馬大師出八十四人善知識 問著箇箇屙漉漉地 祗有歸宗較些子.
Guizong Zhichang 歸宗智常, who resided at the monastery of Guizongsi 歸宗寺 on Mount Lu, was a senior dharma-successor of Master Mazu Daoyi. He was often called “red-eyed Guizong” (赤眼歸宗). It is said that Xitang Zhizang, Baizhang Huaihai, Nanquan Puyuan, and Guizong were the most outstanding of Mazu’s many disciples. Huangbo was a student of Baizhang. Zhaozhou Congshen was a student of Nanquan’s. Xitang’s dharma was transmitted to Korea through the Silla state preceptor Doui. Guizong’s teaching was called “single-flavor Seon” because it was so direct and immediate. Master Huangbo also respected his dharma-uncle Guizong.
Another episode involving the master Guizong appears in Secrets on Cultivating the Mind by the Goryeo state preceptor Bojo Jinul 普照知訥 (1158–1210).
A monk asked the master Guizong, “What is the buddha?”
The master answered, “I’ll tell you, but I’m afraid you won’t believe me.”
“How would I dare not believe the sincere words of the master?”
“It’s you!”
“How can you prove it?”
“If there’s the slightest bit of dust in your eyes, flowers in the sky will fall profusely.”
The monk heard this and understood.171
19. Repeatedly Slapping a Novice
The master was at Yanguan’s for a ceremony together with the emperor of the Dazhong era, who was then a śramaṇera [novice monk]. The master entered the main shrine hall and prostrated himself before the Buddha.
The śramaṇera asked, “Do not seek with attachment to the buddha, the dharma, or the saṅgha. What are you seeking, elder, by making these prostrations?”
The master replied, “I’m not seeking with attachment to the buddha, the dharma, or the saṅgha. I customarily prostrate myself in this manner.”
The śramaṇera asked, “What’s the use of such an act?” The master then slapped him.
The śramaṇera said, “What a coarse lout you are!”
The master replied, “Where do you get off talking about coarse and refined?” and slapped him again from behind. The śramaṇera then fled.
師在鹽官會裡 大中帝為沙彌 師於佛殿上禮佛 沙彌云 不著佛求 不著法求 不著眾求
長老禮拜 當何所求 師云 不著佛求 不著法求 不著眾求 常禮如是事 沙彌云 用禮何為 師便掌 沙彌云 太麤生 師云 這裡是什麼所在 說麤說細 隨後又掌 沙彌便走.
This is a story from when Master Huangbo was staying with Mazu’s disciple Yanguan Qi’an 鹽官齊安 (d. 842), who was Huangbo’s dharma uncle. Li Chen 李忱 (810–59), the future Emperor Xuanzong 宣宗 of the Tang dynasty (r. 846–59), whose reign period was known as Dazhong 大中 (The Great Mean), was hiding in the monastery as a novice monk to escape a political purge.
The novice taunted Master Huangbo, who was prostrating himself before the Buddha image. However, the novice was no match for the master. H
e was repeatedly slapped and knocked around.
After the end of the Huichang persecution of Buddhism 會昌法難 (843–45), this novice monk was escorted back to the Chinese imperial court to ascend the throne. The emperor then recounted this previous event with the master and was about to label Master Huangbo a “śramaṇa of coarse practice” (chuxing shamen / chokhaeng samun 矗行沙門), that is, a fake monk. At that time, Grand Councilor Pei Xiu defended the master, arguing that the master had repeatedly struck the emperor because he was trying to keep the emperor from cycling through rebirth over past, present, and future. The emperor accepted the minister’s petition and granted the master the title Duanchu 斷除 (“Eradicator”).
20. Prior to the King with the Awe-Inspiring Voice
During his travels, the master visited Nanquan. One day at mealtime, he took his bowl and got up on Nanquan’s seat. Nanquan came down [to the refectory] and, seeing the master, asked, “Elder, how many years have you been practicing the Way?”
The master answered, “Prior to the King with the Awe-Inspiring Voice.”
Nanquan said, “It seems you are Old Master Wang’s descendant!” The master then got down.
師行腳時 到南泉 一日齋時 捧缽向南泉位上坐 南泉下來見 便問 長老什麼年中行道 師云 威音王巳前 南泉云 猶是王老師孫在 師便下去.
Nanquan Puyuan was a dharma-brother of Baizhang, who was Huangbo’s teacher; Nanquan was therefore Huangbo’s dharma uncle. While Huangbo was traveling around on pilgrimage, he paid a visit to Nanquan to test his dharma uncle.
Weiyin Wang 威音王, “King with the Awe-Inspiring Voice,” refers to Bhīṣmagarjitaghoṣasvararāja, the first buddha of the past auspicious eon. “Before the time of Weiyin Wang” is therefore the same as the Seon topic “before your parents conceived you.” Nanquan, who always gave sharp responses, responded to Huangbo’s words, saying “It seems you are Old Master Wang’s [i.e., Nanquan] descendant,” meaning that Nanquan now recognized Huangbo as his legitimate successor. Huangbo then went back to his place without saying a word.
Do you hear the two masters’ peals of thunder?
21. A Bamboo Hat
One day, when Master Huangbo was leaving, Nanquan asked, “Why would such a large man wear such a tiny bamboo hat?”
The master replied, “The trichiliocosm is completely contained within it.”
Nanquan responded, “Am I also?”
The master put on his hat and left.
師一日出次 南泉云 如許大身材 戴箇些子大笠 師云 三千大千世界 總在裡許 南泉云 王老師你 師戴笠便行.
The dialogue between Master Huangbo and his dharma uncle Nanquan continued. It seems that the master’s bamboo hat was too small for his large body. Nanquan deliberately provoked Huangbo because he thought the master looked funny. Then the master replied with a straight face that the entire universe was contained within his hat. Nanquan’s sword was sharp when he responded to the master, “Am I also?”
Where on earth is Nanquan’s original face?
What do you think of Huangbo’s technique for immediately removing all traces?
22. Do Not Rely on Even a Single Thing
One day, when the master was sitting in the tea hall, Nanquan came down and asked, “ ‘Training concurrently in concentration and wisdom, one clearly sees the buddha nature.’172 What does this mean?”
The master answered, “During the twenty-four hours of the day, do not rely on even a single thing.”
Nanquan asked, “Is that your view, Elder?”
The master replied, “I wouldn’t dare [say so]!”
Nanquan asked, “Along with the payment for your tea, whom should I tell to receive the payment for your straw sandals?” The master said nothing further.
Later, Weishan brought up this episode with Yangshan and asked, “Didn’t Huangbo try to trap him but Nanquan wouldn’t let him?”
Yangshan answered, “Not so. You should know that Huangbo had the ingenuity to entrap a tiger.”
Weishan said, “Your perspective has really grown!”
師一日在茶堂內坐 南泉下來問 定慧等學 明見佛性 此理如何 師云 十二時中不依倚一物 泉云 莫便是長老見處麼 師云 不敢 泉云 漿水錢且置 草鞋錢 教什麼人還 師便休. 後溈山舉此因緣問仰山 莫是黃蘗搆他 南泉不得麼 仰山云 不然 須知黃蘗有陷虎之機 溈山云 子見處得與麼長
Nanquan tested his dharma nephew Huangbo, who in turn responded splendidly. They were well matched. Later, Huangbo’s dharma brother Weishan Lingyou tested the level of his favorite disciple, Yangshan Huiji 仰山慧寂 (807–83), by bringing up this episode. The bright-eyed Yangshan penetrated the essence of the episode and delighted his master.
Weishan and Yangshan enhanced the Seon style of the Weiyang school, which was like the eldest brother of the Five Houses and Seven Schools of Chinese Chan Buddhism during the Song dynasty. Master Huangbo’s time was worthy of being called “The golden age of Chan,” when a galaxy of sages appeared in the world.
23. The Role of a Master
On the day of communal labor, Nanquan asked the master, “Where are you going?”
The master replied, “I am going to harvest some vegetables.”
Nanquan asked, “What are you going to cut them with?”
The master held up a knife.
Nanquan said, “You only know how to be the guest, not the host.”
The master tapped the knife three times.
一日普請 泉問什麼處去 師云 擇菜去 泉云 將什麼擇 師豎起刀子 泉云 只解作賓 不解作主 師扣三下.
Here, Nanquan is again testing the master: “What are you going to cut them with?” If you understand the gist of these words, you simply need to reveal that directly. If when you hear such words, however, you give a rambling response like a drunkard, or you are so confounded you cannot respond at all, you’re just an inanimate marionette.
As Huangbo held up his knife, Nanquan checked him once more. “You only know how to be the guest, not the host.” Huangbo tapped his knife three times at Nanquan’s words. If you say you can guess what was happening, then tell me what it meant!
24. Tracking an Antelope
One day, five people arrived and together presented themselves to [Master Huangbo]. One of them did not prostrate and remained standing, drawing a circle with his hand. The master asked, “Do you know how to be a good hunting dog?”
[The monk] answered, “I tracked the antelope’s scent here.”
The master asked, “If the antelope has no scent, how would you track him?”
[The monk] replied, “I would follow the antelope’s hoofprints here.”
The master asked, “If the antelope leaves no tracks, how would you track him?”
[The monk] replied, “But I did track the antelope’s tracks here.”
The master asked, “But the antelope left no hoofprints, so to where would you track him?”
[The monk] answered, “In that case, it’s a dead antelope.”
The master remained silent.
The next day, after finishing his formal sermon, the master said, “Would the monk who was tracking antelopes yesterday come forward!” The monk then came forward.
The master asked, “At the end of our exchange yesterday, this old monk had nothing more to say. Why was that?” The monk was speechless.
The master said, “I thought you were a genuine patched-robed monk, but you’re really just a śramaṇa who’s studied doctrine!”
一日五人新到 同時相看 一人不禮拜 以手畫一圓相而立 師云 還知道好隻獵犬麼 云 尋羚羊氣來 師云 羚羊無氣 汝向什麼處尋 云 尋羚羊蹤來 師云 羚羊無蹤 汝向什麼處尋 云 尋羚羊跡來 師云 羚羊無跡汝向什麼處尋 云 與麼則死羚羊也 師便休 來日陞座退 問 昨日尋羚羊僧出來 其僧便出 師云 老僧昨日後頭未有語在 作麼生 其僧無語 師云 將謂是本色衲僧 元來祇是義學沙門
.
When an antelope sleeps, it leans its antlers against tree branches so that it leaves no hoofprints on the ground. Inspired by this, the Seon school often compares the signless state to that of an antelope, so tracking an antelope is like attempting to track signlessness. In this anecdote, we see clearly how Master Huangbo struck down a monk who came to him for instruction.
So why do we refer to “tracking an antelope”?
25. An Encounter Dialogue with Pei Xiu
The master dismissed his congregation and was staying in the monastery of Kaiyuansi 開元寺 in Hongzhou. One day, Grand Councilor Pei Xiu was walking around the monastery and saw a wall painting. He then asked the monastery’s proctor, “What is this painting?”
The proctor answered, “It’s a painting of an eminent monk.”
The Grand Councilor asked, “This may be his likeness, but where is that eminent monk?” The proctor could not respond.
The Grand Councilor asked, “Isn’t there a Seon monk here?”
The proctor answered, “There is one.”
The Grand Councilor immediately requested an audience with the master and asked him about his earlier exchange.
The master called to him, “Pei Xiu!”
Pei Xiu responded, “Yes?”
The master asked, “Where are you?”
The Grand Councilor gained some understanding through these words, and again requested that the master deliver a formal sermon.
師曾散眾在洪州開元寺 裴相公一日入寺行次 見壁畫 乃問寺主 這畫是什麼 寺主云 畫高僧 相公云 形影在這裡 高僧在什麼處 寺主無對 相公云 此間莫有禪僧麼 寺主云 有一人 相公遂請師相見 乃舉前話問師 師召云 裴休 休應諾 師云 在什麼處 相公於言下有省 乃再請師開堂.