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~|~|~|~ The Highest Meaning of the Holy Truths ~|~|~|~
(Case 1; Blue Cliff Record)
[Part 1/1]
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Who is [GreenSage45]?
GS NOTE: For those not familiar with the Blue Cliff Record (the “BCR”), it is a collection of 100 koans from around 1125 AD. It really serves more as a form of “Instruction by Koan” … and students who are more comfortable with Zen should approach it as such … while newer people should just be aware that there are essentially Zen “memes” and other references that might go over your head. Still, for both kinds of students, remember that the ultimate goal is to “pierce through” both the koan and your doubts, so all students should know that they can approach the BCR without fear … newer students should seek to put aside their ignorance and see straight through clearly; more familiar students should try and put aside their knowledge and not over-intellectualize their understanding.
And don’t be afraid to look things up or ask questions. The only “test” is the one you create for yourself. If that is your sort of thing, then perhaps the BCR is for you.
Here’s what you need to know about the setup of the book: everything except the cases and “verses” were written by Yuanwu Keqin (i.e., the "Notes" and the "Commentaries"); the verses were written by Xuedou (“Xuedou”) who also compiled the cases together into the original “Record”. From time to time some of Xuedou’s comments are also included within the text of the case. At one point the BCR wood-block templates were burned ... so sometimes a section may be missing here or there.
The translation I’m using was made by Thomas Cleary and J.C. Cleary. Some (but not all) "Wade-Giles" spelling has been converted to "pinyin" for better clarity.
Sometimes my BCR posts will be in multiple parts and I'll do my best to make the divisions clear. Within each post all of my own comments will be indicated by a ”GS:”. As with most of my stuff, I will highlight what was salient to me (as well as for formatting purposes) and I'll comment as I may. I apologize in advance for any inaccuracies or bad analysis; please feel free to comment as you may.
Why am I doing this? In short: I love Zen, I love the BCR, this is like a meditation/hobby for me; I hope you enjoy!
(Edit: If you'd like to see my other posts on the BCR, [here] is the temporary home for the current list).
~|~ INTRODUCTION ~|~
GS: This “comment series” on the BCR was born out of a few posts I started making after I picked up a copy of the book itself and began working through the cases. I started haphazardly with the koans in my first few posts but now I’ve decided it would be a fun form of meditation to do them all—however long it takes—so I figured I should start with the first case before going any further.
This case is appropriately named “The Highest Meaning of the Holy Truths” and it starts the book off most appropriately with the beginning of the “traditional” history of Zen: Bodhidharma’s arrival in China at the palace of Emperor Wu.
I had started this post a little over a month ago and I wanted to make sure I took my time with it. Both because it would “set the tone” from the point of having consciously decided to undertake this comment series, but also as an “homage” to the Bearded Barbarian himself.
I’m actually reading through the BCR at my own pace, but when I do each case as part of this series I want to make sure I really “sit” with it and feel like I’ve swallowed the entire thing before I finalize the post.
Of course, my understanding will always evolve and nobody is perfect—and on that note, I would actually welcome all additional commentary, corrections, and trivia associated with the post; let’s all learn as much as we can! Regardless, I want to make sure I do a “good job” on each one and I sat a little longer on this one to get things started off on a strong note.
What’s really interesting is that, at first, I noticed that I was a little “bored” by this case. I was putting it off for a while because more esoteric offerings like “Yunmen’s Infinite Flowering Hedge” and whatnot just seemed so much sexier. That’s the sign of a trap though. Part of the “issue” was how basic this case is: it sets forth the literal “foundation” of what we know as “Zen” / “Cha’n”. Of course though, that little nagging voice was correct, and in hindsight it’s not surprising that that this ended up being a rich experience for me, since “basic” and “fundamental” are more or less the same thing.
Going forward in our practice of Zen … and I address this both to myself as to the reader … we will encounter three forces trying to push us off course: other people, the environment, and ourselves. That’s my own invention, but it’s pretty much true on a superficial level. I say that because when these doubts arise … though you should definitely dive into them rather than avoid them … you can wear the armor of Bodhidharma and feel him at your side if you can always return to his teaching. If you can always return to his teaching, then you will always be a family member of the lineage.
And of course, his teaching is no teaching at all. He simply pointed to the human mind and that’s what those in the lineage do. Once you have seen your own mind—really, “The Mind”—all that’s left to do is “abide” in it (not really, but it’s a useful word) and, if you’d like, point the way to others. In reality, even if you don’t want to point, you will end up pointing in all you do.
So remember that.
That's what really stuck with me the most after doing the write-up on this case: no matter where "Zen" went after Bodhidharma, nothing was "added"; it was always about one thing: emptiness, and nothing holy.
When it is said that "your everyday mind is The Way" it's the same as when Bodhidharma (allegedly) said: "To enter by reason means to realize the essence through instruction and to believe that all living things share the same true nature, which isn't apparent because it's shrouded by sensation and delusion. Those who turn from delusion back to reality, who meditate on walls,' the absence of self and other, the oneness of mortal and sage, and who remain unmoved even by scriptures are in complete and unspoken agreement with reason. Without moving, without effort, they enter, we say, by reason." (Outline of Practice, Red Pine Translation).
The historicity of Bodhidharma is interesting but it is not important. You do not need to meet a physical "Bodhidharma" in order to actually meet the Old Barbarian. This is ibecause, Bodhidharma understood the "no-word doctrine" and was truly "nobody". When the Emperor asked Bodhidharma, "Who are you?" and Bodhidharma said "I don't know", there were many things and nothing at all intended by his response. He also wasn't simply being coy; he really did not know. Some have said "I allow that he knew, but not that he understood", I say: Whatever. We have enough now to follow the gave of Bodhidharma and see what he saw. When you read the case below, Bodhidharma and Emperor Wu come back to life and are present with you right then and there ... if what the Masters are pointing us towards with the case is false, then we can start worrying about this historical facts.
In the meantime, Bodhidharma's silence invites our gaze.
Old Master Bodhidharma stared at a wall at Shao Lin. On r/zen, I invite you to stare at walls of text and develop The Eye to See Between the Weeds.
According to "Bodhidharma": "The sutras say, 'To seek is to suffer. To seek nothing is bliss.' When you seek nothing, you're on the Path."
~|~ POINTER ~|~
When you see smoke on the other side of a mountain, you already know there's a fire; when you see horns on the other side of a fence, right away you know there's an ox there.
GS: What do you see right in front of you right now? Sure it’s all an "illusion" but what is it? What is it an illusion of?
To understand three when one is raised, to judge precisely at a glance--this is the everyday food and drink of a patchrobed monk. Getting to where he cuts off the myriad streams …
GS: "Getting to where he cuts off the myriad streams". Don’t skip over this. It looks like a puddle but it’s a bottomless pit.
… he is free to arise in the east and sink in the west, to go against or to go with, in any and all directions, free to give or to take away. But say, at just such a time, whose actions are these?
GS: Who are you without any of the “you”?
Look into Xuedou’s trailing vines.
GS: Speculative Trivia: I’m fairly sure one dimension of the “trailing vines” is that they refer to the rows of characters comprising the texts. Just like the "weeds" often mentioned in Zen texts.
~|~ CASE ~|~
Emperor Wu of Liang asked the great master Bodhidharma,[1] "What is the highest meaning of the holy truths?"[2] Bodhidharma said, "Empty, without holiness."[3] The Emperor said, "Who is facing me?"[4] Bodhidharma replied, "I don't know."[5] The Emperor did not understand.[6] After this Bodhidharma crossed the Yangtse River and came to the kingdom of Wei.[7]
Later the Emperor brought this up to Master Chih and asked him about it.[8] Master Chih asked, "Does your majesty know who this man is?"[9] The Emperor said, "I don't know."[10] Master Chih said, "He is the Mahasattva Avalokitesvara, transmitting the Buddha Mind Seal."[11] The Emperor felt regretful, so he wanted to send an emissary to go invite (Bodhidharma to return).[12] Master Chih told him, "Your majesty, don't say that you will send someone to fetch him back.[13] Even if everyone in the whole country were to go after him, he still wouldn't return."[14]
~|~ NOTES ~|~
[1] This dull fellow speaks up.
[2] What a donkey-tethering stake this is.
GS: I think everyone is vaguely familiar with “donkeys” being Zen memes about (plodding) minds, but I did some preliminary research and I believe this is a joke on the “Six Animals” of the “Chapanna Sutta” which advocates tethering the “animals of the mind” to a single “pillar” (of “practice”, allegedly; [+1]). Please chime in if you have more info, but all this is merely to say what you are probably already thinking: getting caught up on concepts like “enlightenment” is like tethering your mind to a stake; instead of the various animals of the sutras, the old Zen men realized all that was tethered to the stake was a plodding donkey.
[3] Wu considered this answer rather extraordinary. The arrow has flown past Korea. Very clear.
[4] Wu is filled with embarrassment, forcing himself to be astute. As it turns out, he gropes without finding.
GS: He puffs up his chest, thinking to show his merit. With the benefit of hindsight, this was like a closed-eye peacock strutting into a buzzsaw.
[5] Bah! His second reply isn't worth half a cent.
GS: Priceless.
[6] Too bad! Still, he's gotten somewhere.
Foyan: "If you don't ask, you won’t get it; but if you ask, in effect you’ve slighted yourself. If you don’t ask, how can you know? But you still have to know how to ask before you can succeed."
[7] This wild fox spirit! He can't avoid embarrassment. He crosses from west to east, he crosses from east to west.
GS: A pun on a geographic scale? Old Grandpa Bodhidharma was quite a guy. (Also, is there a “Wu Wei” joke in all this as well?)
[8] A poor man thinks about an old debt. The bystander has eyes.
[9] Wu should chase Master Chih out of the country too; Chih should be given thirty blows. Bodhidharma has come.
GS: "Bodhidharma has come"! Such pomp and circumstance! Xuedou should be given thirty blows for Bodhi-mas!
[10] After all this is Emperor Wu's understanding of Bodhidharma's public case.
GS: What sort of “I don’t know?” do you think Wu spoke? (This is a cheeky question ... Yuanwu has some words at the end).
[11] Chih explains haphazardly. The elbow doesn't bend outwards.
GS: Master Chih has a nerd moment; he overextends himself.
[12] After all, Bodhidharma couldn't be held. As I said before, Wu is dull.
GS: Jeez, go easy Xuedou.
[13] When someone in the eastern house dies, someone of the western house joins in the mourning. Better they should be all driven out of the country at once.
GS: Chih wishes he had seen the Barbarian himself; and he so he stumbles right past.
[14] Again Master Chih deserves thirty blows. He doesn't know that the great illumination shines forth from under his own feet.
GS: This guy probably mistook Bodhiharma for a Buddha! The lamentation in his voice should be for himself.
~|~ COMMENTARY ~|~
From afar Bodhidharma saw that this country (China) had people capable of the Great Vehicle, so he came by sea, intent on his mission, purely to transmit the Mind Seal, to arouse and instruct those mired in delusion.
GS: The “Mind Seal” is not an acquatic mammal, nor a hereditary "dharma stamp"!
Without establishing written words, he pointed directly to the human mind (for them) to see nature and fulfill Buddhahood. If you can see this way, then you will have your share of freedom. Never again will you be turned around pursuing words, and everything will be completely revealed. Thereafter you will be able to converse with Emperor Wu and you will naturally be able to see how the Second Patriarch's mind was pacified.
Translator's Note: “Bodhidharma, the first Patriarch of Ch'an in China, was asked by Huike (Shen Kuang), the future Second Patriarch, to pacify his mind for him; Bodhidharma said, ‘Bring me your mind and I will pacify it for you.’ Huike said, ‘When I search for my mind, I cannot find it.’ Bodhidharma said, ‘[There!] I have pacified your mind for you[!]’ At this Huike was enlightened.”
Without the mental defilements of judgement and comparison, everything is cut off, and you are free and at ease. What need is there to go on distinguishing right and wrong, or discriminating gain and loss? Even so, how many people are capable of this?
GS: This is such a succinct and central statement it can’t go un-embraced.
Emperor Wu had put on monk's robes and personally expounded the Light-Emitting Wisdom Scripture; he experienced heavenly flowers falling in profusion and the earth turning to gold. He studied the Path and humbly served the Buddha, issuing orders throughout his realm to build temples and ordain monks, and practicing in accordance with the Teaching. People called him the Buddha Heart Emperor.
GS: The falling flowers are a reference (as best I can tell) to Subhuti, a "Sravaka" or "Hear-er" disciple of Buddha. The comment is sarcastic. Later, in Case 6, Subhuti is discussed in more detail, but, essentially, Subhuti sat under a tree on a cliff meditating and the gods began to honor him with a shower of falling flowers and the earth shook in praise. Communicating the intent in my own words, Subhuti was thinking he knew something, he was having a somewhat disassociative break (maybe during a slight earthquake) and, though he understood the teaching well, he let it turn into manifestations of grandeur and supernatural glory ... more delusion. When following The Way, don't get distracted by the "Flower Shower"!
When Bodhidharma first met Emperor Wu, the Emperor asked, "I have built temples and ordained monks; what merit is there in this?" Bodhidharma said, "There is no merit." He immediately doused the Emperor with dirty water. If you can penetrate this statement, "There is no merit," you can meet Bodhidharma personally. Now tell me, why is there no merit at all in building temples and ordaining monks? Where does the meaning of this lie?
GS: You must see for yourself. In actuality, that's really your only option.
Emperor Wu held discussions with Dharma Master Lou Yueh, with Mahasattva Fu, and with Prince Chao Ming about the two truths, the real and the conventional. As it says in the Teachings, by the real truth we understand that it is not existent; by the conventional truth we understand that it is not nonexistent. That the real truth and the conventional truth are not two is the highest meaning of the holy truths. This is the most esoteric, most abstruse point of the doctrinal schools. Hence the Emperor picked out this ultimate paradigm to ask Bodhidharma, "What is the highest meaning of the holy truths?" Bodhidharma answered, "Empty, without holiness." No monk in the world can leap clear of this. Bodhidharma gives them a single swordblow that cuts off everything. These days how people misunderstand! They go on giving play to their spirits, put a glare in their eyes and say, "Empty, without holiness!" Fortunately, this has nothing to do with it.
GS: Buddhist Pretenders try to say that so-called "Buddhist" doctrine envelops Zen. Yuanwu picks up the Sword of Bodhidharma and lops off their heads. Zen Pretenders laugh and put a glare in their eyes and curse the Buddhas; "Empty, without holiness!" they cackle. With a blind glare and a gentle smile, Yuanwu turns the blade on them as well. Fortunately, "swords" really have nothing to do with it.
My late Master Wu Tsu once said, "If only you can penetrate 'empty, without holiness,' then you can return home and sit in peace."
GS: Real "sitting." Few can stand up to it.
All this amounts to creating complications; still, it does not stop Bodhidharma from smashing the lacquer bucket for others. Among all, Bodhidharma is most extraordinary. So it is said, "If you can penetrate a single phrase, at the same moment you will penetrate a thousand phrases, ten thousand phrases." Then naturally you can cut off, you can hold still. An Ancient said, "Crushing your bones and dismembering your body would not be sufficient requital; when a single phrase is clearly understood, you leap over hundreds of millions."
Translator's Note: "A lacquer bucket, pitch black, is a Ch'an metaphor for ignorance; to have "the bottom fall out of the bucket" is to become suddenly enlightened. To smash the bucket means to become enlightened or to enlighten others."
Bodhidharma confronted the Emperor directly; how he indulged!
GS: A dharma feast, but the indulgence is ultimately compassionate.
The Emperor did not awaken; instead, because of his notions of self and others, he asked another question, "Who is facing me?" Bodhidharma's compassion was excessive; again he addressed him, saying, "I don't know." At this, Emperor Wu was taken aback; he did not know what Bodhidharma meant. When you get to this point, as to whether there is something or there isn't anything, pick and you fail.*
Zhaozhou: "Just avoid picking and choosing."
Foyan: "[A disciple said to his former mediation teacher:] 'My vision was originally right, but was distorted by teachers.' This is what Zen Study is like. Later, someone asked Xuefeng, 'How is it when one’s vision is originally correct but distorted by teachers?' Xuefeng said, 'Confused encounter with the founder of Zen.' The seeker asked, 'Where is one’s own vision?' Xuefeng said, 'It is not gotten from a teacher.' This is the way you have to be before you attain realization."
Master Shou Tuan had a verse which said,
Ordinarily a single arrow fells a single eagle;
Another arrow is already too many.
Bodhidharma goes right back to sit before Few Houses Peak;
O Lord of Liang, speak no more of going to summon him.
He also said, "Who wants to summon him back?"
Since Emperor Wu did not understand, Bodhidharma secretly left the country; all this old fellow got was embarrassment. He crossed the Yangtse River into Wei; at the time, the Hsiao Ming Emperor of Wei was reigning there. This emperor belonged to a northern tribe named Toba, who were later to call themselves Chinese. When Bodhidharma arrived there, he did not appear for any more audiences, but went directly to Shao Lin Monastery, where he sat facing a wall for nine years, and met the Second Patriarch. People thereabouts called him "The Wall-Gazing Brahmin."
GS: The famous "wall". There are different ideas about the translation, the metaphor, the reality ... my take is that we're all staring at a wall all the time; depth is just another illusion of the infinite mirror. I imagine Bodhidharma saw things this way as well. Well more or less. In the end, I don't really know.
Emperor Wu of Liang later questioned Master Chih. Chih said, "Does your majesty know who this man is?" The Emperor said, "I don't know." Tell me, is this ("I don't know") the same as what Bodhidharma said, or is it different? In appearance it indeed seems the same, but in reality isn't. People often misunderstand and say, "Before, when Bodhidharma said 'I don't know' he was replying about Ch'an; later, when Emperor answered Master Chih, this referred to the 'knowledge' of mutual acquaintance." This is irrelevant. Tell me, when Master Chih questioned him, how could Wu have answered? Why didn't he strike Chih dead with a single blow and avoid being seen as a fool? Instead Emperor Wu answered Master Chih sincerely and said, "I don't know." Master Chih saw his chance and acted; he said, "This is the Mahasattva Avalokitesvara transmitting the Buddha Mind Seal." The Emperor felt regret and was going to send an emissary to bring Bodhidharma back. How stupid! When Chih said, "This is Mahasattva Avalokitesvara transmitting the Buddha Mind Seal," if Wu had driven him out of the country, this would have amounted to something.
GS: Not much more to say except to invite you to really turn these words over in your mind.
According to tradition, Master Chih died in the year 514, while Bodhidharma came to Liang in 520; since there is a seven year discrepancy, why is it said that the two met? This must be a mistake in the tradition. As to what is recorded in tradition, I will not discuss this matter now. All that's important is to understand the gist of the matter. Tell me, Bodhidharma is Avalokitesvara, Master Chih is Avalokitesvara, but which is the true Avalokitesvara? Since it is Avalokitesvara, why are there two? But why only two? They are legion.
GS: And some people still want to say it matters whether Bodhidharma was "a person."
Later in Wei, Bodhidharma debated with the Vinaya Master Kuang T'ung and the canonical master Bodhiruci. The Master Bodhidharma eliminated formalism and pointed to mind; because of their biased judgments, (the other two) would not put up with this, and instead developed feelings of malevolence and tried to poison Bodhidharma several times. On the sixth attempt, since his mission was completed and he had found someone to succeed to the Dharma, Bodhidharma made no further attempt to save himself, but sat upright and passed on. He was buried at Tinglin Temple on Bear Ear Mountain. Afterwards, while Sung Yun of Wei was on a mission, he met the Master in the Ts'ung Ling Range (in Sinkiang), carrying one shoe in his hand, returning (to India).
GS: Weird story; who knows what it's really about? Still, who can honestly say the Zen Masters really thought themselves at home with religious "Buddhists"?
Emperor Wu mourned Bodhidharma's death and personally wrote an inscription for his monument. It read, "Alas! I saw him without seeing him, I met him without meeting him, I encountered him without encountering him; now as before I regret this deeply." He further eulogized him by saying, "If your mind exists, you are stuck in the mundane for eternity; if your mind does not exist, you experience wondrous enlightenment instantly."
Tell me, where is Bodhidharma right now? You've stumbled past him without even realizing it.
GS: Without even a moment's hesitation Yuanwu turns Bodhidharmas sword on us.
~|~ VERSE ~|~
The holy truths are empty;
The arrow has flown past Korea. Ha!
How can you discern the point?
Wrong. What is there that's hard to discern?
"Who is facing me?"
The second try isn't worth half a cent. So you too go on like this.
Again he said, "I don't know."
A third man, a fourth man hits the mark. Bah!*
Henceforth, he secretly crossed the river;
He could not pierce another's nostrils, but his own nostrils have been pierced by someone else. What a pity! He sure isn't a great man.
Translator's Note: "To pierce someone's nostrils, as in putting a ring through a bull's nose, means to master, to take control, to seize the advantage and have the upper hand. When one's nostrils are in another's hands, it means that one has been "caught," even be it metaphysically, so to speak."
How could he avoid the growth of a thicket of brambles?
The brambles are already several yards deep beneath his feet.
GS: "Brambles", "Weeds", "Vines"; I think these are "texts" and "doctrines." You decide if you agree.
Though everyone in the whole country goes after him, he will not return;
A double case. What's the use of pursuing him? Where is he? Where is the spirit of a great man?
(Wu) goes on and on vainly reflecting back.
He wrings his hands and beats his breast, addressing a plea to the sky.
Give up recollection!
What are you saying? You are making a living in a ghost cave.
What limit is there to the pure wind circling the earth?
After all, the great Xuedou is rolling around in the weeds.
The Master Xuedou looked around to the right and left and said, "Is there any patriarch here?"
So you want to retract your statement? You still act like this?
He answered himself, "There is."
Too much trouble.
"Call him here to wash this old monk's feet."
Give him thirty more blows and drive him away-this wouldn't be more than he deserves. Though he acts like this, he still amounts to something.
~|~ VERSE COMMENTARY ~|~
Now as for Xuedou's verse on this case, it is like skillfully doing a sword dance; sure and relaxed in mid-air, he naturally does not run afoul of the sharp point. If he lacked this kind of ability, as soon as he picked it up we would see him run afoul of the point and wound his hand. For those who have the eye to see, Xuedou offers, takes back, praises, and deprecates, using only four lines to settle the entire public case.
GS: The first four lines settle the case. Everything else demonstrates compassion; that you too are worthy of meeting the Patriarch.
Generally, eulogies of the Ancients express Ch'an in a roundabout way, picking out the main principles of the old story, settling the case on the basis of the facts, and that is all. Xuedou gives a thrust and says right off, "The holy truths are empty-how can you discern the point?" Beneath that first phrase, he adds this one, which is quite extraordinary. Tell me, after all how will you discern the point? Even if you have an iron eye or a copper eye, still you will search without finding.
GS: Settlement!
When you get here, can you figure it out by means of emotive consciousness? This is why Yun Men said, "It is like flint struck sparks, like flashing lightening." This little bit does not fall within the scope of mental activity, intellectual consciousness, or emotional conceptions. If you wait till you open your mouth, what good will it do? As soon as judgement and comparison arise, the falcon has flown past Korea.
Xuedou says, "How will all you monks distinguish the real point? Who is facing the Emperor?" He adds the line, "Again he said, 'I don't know.' " This is where Xuedou is excessively doting, redoubling his efforts to help people. Now tell me, are "empty" and "I don't know" the same or different? If you are someone who has personally understood completely, you will understand without anything being said. Someone who has not understood completely will undoubtedly separate them into two.
GS: Pause. If that's what someone who has "not understood completely" will do ... what will someone who understands do? Yes, Yuanwu says they will "understand without anything being said" but if "not understanding" entails "separating them into two" ... what does "understanding without anything being said" entail? Consider Footnote 10 from the case ... how did you answer the question then? How do you answer it now?
Everywhere everyone always says, "Xuedou (merely) brings up (the case) again." They are far from knowing that (the first) four lines of the verse complete the case entirely.
For the sake of compassion, Xuedou versifies what happened: "Henceforth (Bodhidharma) secretly crossed the river; how could he avoid the growth of a thicket of brambles?" Bodhidharma originally came to this country to melt the sticking points, untie the bonds, pull out the nails and draw out the pegs, to cut down brambles for people: why then say that he gave rise to a thicket of brambles? This is not confined to those times; today the brambles under everyone's feet are already several yards deep.
GS: "The more things change; the more they stay the same."
"Though everyone in the whole country goes after him, he will not come back; (Wu) goes on and on vainly reflecting back." Obviously Wu is not a powerful man. Tell me, where is Bodhidharma? If you see Bodhidharma, then you see where Xuedou helps people in the end.
GS: Who here is still waiting for Bodhidharma to show up at your door bearing the gifts of enlightenment? You'll keep searching for him for aeons, just like Emperor Wu. The physical, historical "realness" of Santa Claus has practically nothing to do with "The Spirit of Christmas." You don't have to be Christian to be a Santa Claus and you don't have to be a scholar in order to meet Bodhidharma. Though I expect no one to show up, I still put out a cup of tea for the Old Patriarch and a one-armed cloak for his sidekick. (Metaphorically ... I'm not a weirdo!)
Xuedou feared that people would pursue intellectual views, so he swung open the gate and brought out his own understanding, saying, "Give up recollecting; what limit is there to the pure wind circling the earth?" Once you give up recollection, what will become of the affairs you busy yourselves with? Xuedou says, here and now the pure wind is circling the earth. Throughout heaven and earth, what is there that is limited? Xuedou picks up the numberless concerns of all ages and throws them down before you. This is not confined to Xuedou's time. What limit is there? All of you people-what limit is there on your part?
GS: This sets an amazing tone for the entire 100 cases of the BCR. You've not only been told the whole "Thing" ... but you've been lumped clear across the face with it! If you understand, fine; if you don't; fine. Don't strain yourself! Just relax in knowing that Yuanwu, Xuedou, and Bodhidharma have cast a light on the rest of the 99 cases for you.
"I got 99 koans but this ain't one!" This "Pure Wind" mentioned here is one of the most subtle of Zen memes, but it's at the core of everything. It would require too much yammering out of me to explain it fully here, but instead, just think of how the emptiness of a sail catches the wind and pushes the boat. The "Wind" comes up a few more times in the BCR and a few scant places in Zen texts.
Again Xuedou feared that people would grab ahold at this point, so again he exposed his skill; in a loud voice he asked, "Is there any patriarch here?" And he answered himself, "There is." Xuedou doesn't hesitate to bare his heart entirely here for the sake of others. Again he spoke up himself: "Call him here to wash this old monk's feet." He certainly diminishes the man's dignity, but at the same time he properly offers his own hands and feet as well. Tell me, where does Xuedou's meaning lie? When you get here, can you call it an ass? Can you call it a horse? Can you call it a patriarch? How can it be named or depicted? The frequently expressed opinion that Xuedou is employing the Patriarch fortunately has nothing to do with it. But tell me, after all what's going on here? "I only allow that the old barbarian knows; I don't allow that the old barbarian understands."
GS: Foyan tells us there are two kinds of sickness: (i) "looking for a donkey, riding a donkey"; and (ii) "unwilling to dismount from a donkey." Calling a donkey a horse is a jerry-rigged enlightenment and you're going to end up in the mud. Xuedou and Yuanwu both honor, disparage, and play with the legacy of Bodhidharma. And you can too! Fittingly though, we end with a lacquer bucket. I'm not sure where this phrase about the barbarian's knowing/understanding came from. It's mentioned later in the BCR under case 51 and it's just attributed to an "ancient." But damn is it good. Mount up those asses!
Submitted December 26, 2019 at 11:06AM by GreenSage45 https://ift.tt/2Mw0flv
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