Mu-Mon
(The Gateless Gate )
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61 - 80
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The
emperor Goyozei was studying Zen under Gudo. He inquired: "In Zen this
very mind is Buddha. Is this correct?"
Gudo
answered: "If I say yes, you will think that you understand without
understanding. If I say no, I would be contradicting a fact which you may
understand quite well."
On
another day the emperor asked Gudo: "Where does the enlightened man go
when he dies?"
Gudo
answered: "I know not."
"Why
don't you know?" asked the emperor.
"Because I have not died yet," replied Gudo.
The
emperor hesitated to inquire further about these things his mind could not
grasp. So Gudo beat the floor with his hand as if to awaken him, and the
emperor was enlightened!
The
emperor respected Zen and old Gudo more than ever after his enlightenment,
and he even permitted Gudo to wear his hat in the palace in winter. When
Gudo was over eighty he used to fall asleep in the midst of his lecture,
and the emperor would quietly retire to another room so his beloved
teacher might enjoy the rest his aging body required. ^
A great
Japanese warrior named Nobunaga decided to attack the enemy although he
had only one-tenth the number of men the opposition commanded. He knew
that he would win, but his soldiers were in doubt.
On the
way he stopped at a Shinto shrine and told his men: "After I visit the
shrine I will toss a coin. If heads comes, we will win; if tails, we will
lose. Destiny holds us in her hand."
Nobunaga entered the shrine and offered a silent prayer. He came forth and
tossed a coin. Heads appeared. His soldiers were so eager to fight that
they won their battle easily.
"No one
can change the hand of destiny," his attendant told him after the battle.
"Indeed
not," said Nobunaga, showing a coin which had been doubled, with heads
facing either way. ^
Gasan
instructed his adherents one day: "Those who speak against killing and who
desire to spare the lives of all conscious beings are right. It is good to
protect even animals and insects. But what about those persons who kill
time, what about those who are destroying wealth, and those who destroy
political economy? We should not overlook them. Furthermore, what of the
one who preaches without enlightenment? He is killing Buddhism."
^
Kasan
was asked to officiate at the funeral of a provincial lord.
He had
never met lords and nobles before so he was nervous. When the ceremony
started, Kasan sweat.
Afterwards, when he had returned, he gathered his pupils together. Kasan
confessed that he was not yet qualified to be a teacher for he lacked the
sameness of bearing in the world of fame that he possessed in the secluded
temple. Then Kasan resigned and became a pupil of another master. Eight
years later he returned to his former pupils, enlightened. ^
A young
wife fell sick and was about to die. "I love you so much," she told her
husband, "I do not want to leave you. Do not go from me to any other
woman. If you do, I will return as a ghost and cause you endless trouble."
Soon
the wife passed away. The husband respected her last wish for the first
three months, but then he met another woman and fell in love with her.
They became engaged to be married.
Immediately after the engagement a ghost appeared every night to the man,
blaming him for not keeping his promise. The ghost was clever too. She
told him exactly what has transpired between himself and his new
sweetheart. Whenever he gave his fiancee a present, the ghost would
describe it in detail. She would even repeat conversations, and it so
annoyed the man that he could not sleep. Someone advised him to take his
problem to a Zen master who lived close to the village. At length, in
despair, the poor man went to him for help.
"Your
former wife became a ghost and knows everything you do," commented the
master. "Whatever you do or say, whatever you give you beloved, she knows.
She must be a very wise ghost. Really you should admire such a ghost. The
next time she appears, bargain with her. Tell her that she knows so much
you can hide nothing from her, and that if she will answer you one
question, you promise to break your engagement and remain single."
"What
is the question I must ask her?" inquired the man.
The
master replied: "Take a large handful of soy beans and ask her exactly how
many beans you hold in your hand. If she cannot tell you, you will know
she is only a figment of your imagination and will trouble you no longer."
The
next night, when the ghost appeared the man flattered her and told her
that she knew everything.
"Indeed," replied the ghost, "and I know you went to see that Zen master
today."
"And
since you know so much," demanded the man, "tell me how many beans I hold
in this hand!"
There
was no longer any ghost to answer the question. ^
Yamaoka
Tesshu was a tutor of the emperor. He was also a master of fencing and a
profound student of Zen.
His
home was the abode of vagabonds. He has but one suit of clothes, for they
kept him always poor.
The
emperor, observing how worn his garments were, gave Yamaoka some money to
buy new ones. The next time Yamaoka appeared he wore the same old outfit.
"What
became of the new clothes, Yamaoka?" asked the emperor.
"I
provided clothes for the children of Your Majesty," explained Yamaoka.
^
In
modern times a great deal of nonsense is talked about masters and
disciples, and about the inheritance of a master's teaching by favorite
pupils, entitling them to pass the truth on to their adherents. Of course
Zen should be imparted in this way, from heart to heart, and in the past
it was really accomplished. Silence and humility reigned rather than
profession and assertion. The one who received such a teaching kept the
matter hidden even after twenty years. Not until another discovered
through his own need that a real master was at hand was it learned that
the teching had been imparted, and even then the occasion arose quite
naturally and the teaching made its way in its own right. Under no
circumstance did the teacher even claim "I am the successor of So-and-so."
Such a claim would prove quite the contrary.
The Zen
master Mu-nan had only one successor. His name was Shoju. After Shoju had
completed his study of Zen, Mu-nan called him into his room. "I am getting
old," he said, "and as far as I know, Shoju, you are the only one who will
carry on this teaching. Here is a book. It has been passed down from
master to master for seven generations. I have also added many points
according to my understanding. The book is very valuable, and I am giving
it to you to represent your successorhip."
"If the
book is such an important thing, you had better keep it," Shoju replied.
"I received your Zen without writing and am satisfied with it as it is."
"I know
that," said Mu-nan. "Even so, this work has been carried from master to
master for seven generations, so you may keep it as a symbol of having
received the teaching. Here."
They
happened to be talking before a brazier. The instant Shoju felt the book
in his hands he thrust it into the flaming coals. He had no lust for
possessions.
Mu-nan,
who never had been angry before, yelled: "What are you doing!"
Shoju
shouted back: "What are you saying!" ^
After
Kakua visited the emperor he disappeared and no one knew what became of
him. He was the first Japanese to study Zen in China, but since he showed
nothing of it, save one note, he is not remembered for having brought Zen
into his country.
Kakua
visited China and accepted the true teaching. He did not travel while he
was there. Meditating constantly, he lived on a remote part of a mountain.
Whenever people found him and asked him to preach he would say a few words
and then move to another part of the mountain where he could be found less
easily.
The
emperor heard about Kakua when he returned to Japan and asked him to
preach Zen for his edification and that of his subjects.
Kakua
stood before the emperor in silence. He the produced a flute from the
folds of his robe, and blew one short note. Bowing politely, he
disappeared. ^
Circumstances arose one day which delayed preperation of the dinner of a
Soto Zen master, Fukai, and his followers. In haste the cook went to the
garden with his curved knife and cut off the tops of green vegetables,
chopped them together and made soup, unaware that in his haste he had
included a part of a snake in the vegetables.
The
followers of Fugai thought they never tasted such good soup. But when the
master himself found the snake's head in his bowl, he summoned the cook.
"What is this?" he demanded, holding yo the head of the snake.
"Oh,
thank you, master," replied the cook, taking the morsel and eating it
quickly. ^
Sozan,
a Chinese Zen master, was asked by a student: "What is the most valuable
thing in the world?"
The
master replied: "The head of a dead cat."
"Why is
the head of a dead cat the most valuable thing in the world?" inquired the
student.
Sozan
replied: "Because no one can name its price." ^
The
pupils of the Tendai school used to study meditation before Zen entered
Japan. Four of them who were intimate friends promised one another to
observe seven days of silence.
On the
first day all were silent. Their meditation had begun auspiciously, but
when night came and the oil lamps were growing dim one of the pupils could
not help exclaiming to a servant: "Fix those lamps."
The
second pupils was surprised to hear the first one talk. "We are not
supposed to say a word," he remarked.
"You
two are stupid. Why did you talk?" asked the third.
"I am
the only one who has not talked," concluded the fourth pupil. ^
Two Zen
teachers, Daigu and Gudo, were invited to visit a lord. Upon arriving,
Gudo said to the lord: "You are wise by nature and have an inborn ability
to learn Zen."
"Nonsense," said Daigu. "Why do you flatter this blockhead? He may be a
lord, but he doesn't know anything of Zen."
So,
instead of building a temple for Gudo, the lord built it for Daigu and
studied Zen with him. ^
Zen
pupils take a vow that even if they are killed by their teacher, they
intend to learn Zen. Usually they cut a finger and seal their resolution
with blood. In time the vow has become a mere formality, and for this
reason the pupil who died by the hand of Ekido was made to appear a
martyr.
Ekido
had become a severe teacher. His pupils feared him. One of them on duty,
striking the gong to tell the time of day, missed his beats when his eye
was attracted by a beautiful girl passing the temple gate.
At that
moment Ekido, who was directly behind him, hit him with a stick and the
shock happened to kill him.
The
pupil's guardian, hearing of the accident, went directly to Ekido. Knowing
that he was not to blame he praised the master for his severe teaching.
Ekido's attitude was just the same as if the pupil were still alive.
After
this took place, he was able to produce under his guidance more than ten
enlightened successors, a very unusual number. ^
Ryokan
devoted his life to the study of Zen. One day he heard that his nephew,
despite the admonitions of relatives, was spending his money on a
courtesan. Inasmuch as the nephew had taken Ryokan's place in managing the
family estate and the property was in danger of being dissipated, the
relatives asked Ryoken to do something about it.
Ryokan
had to travel a long way to visit his nephew, whom he had not seen for
many years. The nephew seemed pleased to meet his uncle again and invited
him to remain overnight.
All
night Ryokan sat in meditation. As he was departing in the morning he said
to the young man: "I must be getting old, my hand shakes so. Will you help
me tie the string of my straw sandal?"
The
nephew helped him willingly. "Thank you," finished Ryokan, "you see, a man
becomes older and feebler day by day. Take good care of yourself." Then
Ryokan left, never mentioning a word about the courtesan or the complaints
of the relatives. But, from that morning on, the dissipations of the
nephew ended^
A Zen
student came to Bankei and complained: "Master, I have an ungovernable
temper. How can I cure it?"
"You
have something very strange," replied Bankei. "Let me see what you have."
"Just
now I cannot show it to you," replied the other.
"When
can you show it to me?" asked Bankei.
"It
arises unexpectedly," replied the student.
"Then,"
concluded Bankei, "it must not be your own true nature. If it were, you
could show it to me at any time. When you were born you did not have it,
and your parents did not give it to you. Think that over." ^
Hogen,
a Chinese Zen teacher, lived alone in a small temple in the country. One
day four traveling monks appeared and asked if they might make a fire in
his yard to warm themselves.
While
they were building the fire, Hogen heard them arguing about subjectivity
and objectivity. He joined them and said: "There is a big stone. Do you
consider it to be inside or outside your mind?"
One of
the monks replied: "From the Buddhist viewpoint everything is an
objectification of mind, so I would say that the stone is inside my mind."
"Your
head must feel very heavy," observed Hogen, "if you are carrying around a
stone like that in your mind." ^
Zengetsu, a Chinese master of the T'ang dynasty, wrote the following
advice for his pupils:
Living
in the world yet not forming attachments to the dust of the world is the
way of a true Zen student.
When
witnessing the good action of another encourage yourself to follow his
example. Hearing of the mistaken action of another, advise yourself not to
emulate it.
Even
though alone in a dark room, be as if you were facing a noble guest.
Express your feelings, but become no more expressive than your true
nature.
Poverty
is your treasure. Never exchange it for an easy life.
A
person may appear a fool and yet not be one. He may only be guarding his
wisdom carefully.
Virtues
are the fruit of self-discipline and do not drop from heaven of themselves
as does rain or snow.
Modesty
is the foundation of all virtues. Let your neighbors discover you before
you make yourself known to them.
A noble
heart never forces itself forward. Its words are as rare gems, seldom
displayed and of great value.
To a
sincere student, every day is a fortunate day. Time passes but he never
lags behind. Neither glory nor shame can move him.
Censure
yourself, never another. Do not discuss right and wrong.
Some
things, though right, were considered wrong for generations. Since the
value of righteousness may be recognized after centuries, there is no need
to crave immediate appreciation.
Live
with cause and leave results to the great law of the universe. Pass each
day in peaceful contemplation.
A rich
man asked Sengai to write something for the continued prosperity of his
family so that it might be treasured from generation to generation.
Sengai
obtained a large sheet of paper and wrote: "Father dies, son dies,
grandson dies."
The
rich man became angry. "I asked you to write something for the happiness
of my family! Why do you make such a joke of this?"
"No
joke is intended," explained Sengai. "If before you yourself die your son
should die, this would grieve you greatly. If your grandson should pass
away before your son, both of you would be broken-hearted. If your family,
generation after generation, passes away in the order I have named, it
will be the natural course of life. I call this real prosperity."
^
A woman
of Nagasaki named Kame was one of the few makers of incense burners in
Japan. Such a burner is a work of art to be used only in a tearoom of
before a family shrine.
Kame,
whose father before her had been such an artist, was fond of drinking. She
also smoked and associated with men most of the time. Whenever she made a
little money she gave a feast inviting artists, poets, carpenters,
workers, men of many vocations and avocations. In their association she
evolved her designs.
Kame
was exceedingly slow in creating, but when her work was finished it was
always a masterpiece. Her burners were treasured in homes whose womanfolk
never drank, smoked, or associated freely with men.
The
mayor of Nagasaki once requested Kame to design an incense burner for him.
She delayed doing so until almost half a year had passed. At that time the
mayor, who had been promoted to office in a distant city, visited her. He
urged Kame to begin work on his burner.
At last
receiving the inspiration, Kame made the incense burner. After it was
completed she placed it upon a table. She looked at it long and carefully.
She smoked and drank before it as if it were her own company. All day she
observed it.
At
last, picking up a hammer, Kame smashed it to bits. She saw it was not the
perfect creation her mind demanded. ^
When
Bankei was preaching at Ryumon temple, a Shinshu priest, who believed in
salvation through repetition of the name of the Buddha of Love, was
jealous of his large audience and 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, "had 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 wonderful thing?"
Bankei
replied lightly: "Perhaps your fox can perform that trick, but that is not
the manner of Zen. My miracle is that when I feel hungry I eat, and when I
feel thirsty I drink."
^
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Contents
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