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National Teacher Zhong's Seamless Monument
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Case 18; Blue Cliff Record
[Part 1/1]
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GS NOTE: For those not familiar with the Blue Cliff Record (the “BCR”), it is a particular “arrangement” of 100 koans from around 1125 AD. In actuality it is a tool for providing “Instruction by Koan” … and students who are more comfortable with Zen should earnestly approach it as such … while newer students should just be aware that, while there are essentially "Zen memes” and other cultural and historical references that might go over your head, the final "point" of each koan is always within your realm of understanding. Whether you consider yourself new or experienced, the ultimate goal of koan study 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 set to aside their ignorance and clearly see straight through the case; more familiar students should try and put aside their knowledge, confront their doubt, and avoid over-intellectualizing their understanding. In the end though, it’s really about each individual’s personal relationship with the koan (and themselves); so make it your own and don’t rush.
And don’t feel afraid or ashamed to look things up or to ask questions either. The only “test” is the one you create for yourself. If that is your sort of thing, then perhaps the BCR is just the thing for you. In fact, this series on each koan is a personal "test" that I created for myself. So I guess thanks are in order to you as well for participating in that with me. I've made as many research notes as I could so my hope is that this will aide your own koan study by cutting down on time and labor and maybe adding some insight as well. Please feel free to share your thoughts and findings in the comments below!
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] (“Hsueh Tou”) 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 by [Dahui] ... 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.
At times I may divide a case into two posts, but generally I’ll try to keep it as one. 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. Rarely, I may make very minor editorial changes to the Cleary translation; ideally the reader should hardly notice any difference. The above notwithstanding, 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 koans, and 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: The pointer for this case is missing (:::shakes fist at Dahui::::) but maybe Dahui's own action can serve as a fitting substitute. Dahui burned the original wood-block molds for the BCR text because students were taking the instructions out of context and creating "teachings" out of the suggestive word play. Dahui was so convinced of the importance of non-internationalization that he took drastic action. This does not mean that understanding requires no intellectualization; rather, it means that you must arrive at a place of "just getting it" ... which is a place free from intellectualized rationalizations.
For example, many times Masters will invoke imagery like "dragons", "mountains", "clouds", "ghosts", "hell realms", etc. They are all empty vessels meant to carry something else to you (or maybe, to carry you to somewhere else). This is what I mean when I say that the texts/Masters employ "memes." Towards the end of this entry, Xuedou evokes dragons and Yuanwu discusses them a bit. The idea is obviously not to suggest the existence of literal dragons but neither is it to create a doctrine of "the Zen Dragons", whether explicitly or implicitly.
At the time in which they lived, there was a rich and accessible lore of dragons that the Masters (Xuedou and Yuanwu in particular) could tap for the subtle concepts that they wished to convey. That is the real significance of the "dragon" talk ... as well as all talk of "north", "south", "east", "west", and all the other memes. Sometimes these memes are used to convey the idea of movement, like when Yuanwu throws his fan "up" to hit Indra. The point is, once you have gotten the general "memetic idea" (e.g. "moving up/down"; "expanding out/drawing in"; "holy within the mundane/mundane within the holy") you must discard the meme which got you there ... otherwise you risk falling into the same doctrinal attachments that led Dahui to burn the BCR blocks. That is the difference between the "living word" and the "dead word."
From my point of view here in the future, I don't agree with Dahui's decision and I'm thankful that the text has been restored. At the same time, I wasn't there and I can't really say I blame him. The difference between intellectual understanding and "understanding instantly, like sparks thrown from flint" is very nuanced indeed. Truly getting it is what is meant by "seamless." At the same time, it's also very simple and mundane. Just make sure you ride the dragons; don't let them swallow you up.
I think that makes a decent point of transition from which to talk about the National Teacher's "Seamless Monument."
The textual characters for “Seamless Monument” are:
“Wu” - 無; "Fèng" - 縫; and "Ta" - 塔
I assume most people are familiar with "Wu". In Japanese this is the "Mu" made famous by [Joshu (Jp.) / Zhaozhou (Ch.)]. It means "not to have / no / none / not / to lack / un- / -less."
"Feng" means "seam" or "crack". Together with Wu it means "seamless"
"Ta" means "pagoda / tower / minaret" and "stupa", and the dictionary I use notes that "ta" is an abbreviated loanword from the Sanskrit word "tapo."
So superficially, it's a "seamless pagoda" or "seamless stupa" but obviously "Seamless Monument" is an excellent translation for how we would convey the meaning today in English.
Still, before turning to the case let's look a little closer at the Sanskrit root:
First, take note of the history of stupas and the physical root of the actual monument itself: [Wiki: Stupa]
Next, for the word itself, I turned to a Sankrit dictionary: [Stupa: स्तूप].
I think it's interesting to take note of some of the various meanings such as "summit", "mound" or even "top-knot". Especially considering the little mound that is depicted on top of the Buddha's head as the little "bodhi nub" that represents his enlightenment.
Finally, consider again the root word: ["tapo"]
Again, it's interesting to note the various meanings which all seem related to "sacredness", "sacred power", "sacred worship", and "place of austerities."
It is with that final meaning in mind that I suggest one approach The National Teacher's expression of "The Seamless Monument." But don't entomb yourself in a crypt: although it may be in some senses "austere", the Monument is also teeming with life.
~|~ CASE ~|~
Emperor Suzong[1] asked [National Teacher Huizhong], "After you die, what will you need?"[2]
The National Teacher said, "Build a seamless monument for me."[3]
The Emperor said, "Please tell me, Master, what the monument would look like."[4]
The National Teacher was silent for a long time; then he asked, "Do you understand?"[5] The Emperor said, "I don't understand."[6]
The National Teacher said, "I have a disciple to whom I have transmitted the Teaching, [Danyuan], who is well versed in this matter. Please summon him and ask him about it."[7]
After the National Teacher passed on,[8] the Emperor summoned Danyuan and asked him what the meaning of this was.[9] Danyuan said,
South of Xiang; North of Tan:[10]
Xuedou added the comment, "A single hand does not make random sound."[11]
In between there's gold sufficient to a nation.[12]
Xuedou added the comment, "A rough-hewn staff."[13]
Beneath the shadowless tree, the community ferryboat; [14]
Xuedou added the comment, "The sea is calm, the rivers are clear."[15]
Within the crystal palace, there's no one who knows.[16]
Xuedou added the comment, “He has raised it up."[17]
~|~ NOTES ~|~
[1] This is a mistake; actually it was Daizong.
GS: See Yuanwu’s commentary below for more on these two emperors, Suzong and Daizong.
[2] He scratches before it itches. As it turns out, (Huizhong) will create a model and draw a likeness; though great and venerable, he acts this way--he shouldn't point to the east as the west.
Cleary: ”The three clauses of this sentence can be taken in reference to the Emperor or to Huizhong. In the original these notes of Yuanwu's are inserted right in the text; though they usually refer to the preceding passage, occasionally they apply to the succeeding sentence. The pronoun 'he'--absent in the original but added by the translator for grammatical English--normally refers to the same subject as the clause noted. Commentators frequently point out that it applies to you [the reader] too.”
[3] It can't be grasped.
GS: Don't think about it too much.
[4] He gives (Zhong) a good poke.
[5] Confined in prison, he increases in wisdom. After all he points to the east as the west and takes the south as the north. All he can do is frown.
GS: He says a lot without saying anything, but he's still in a mess of his own making. All he can do is stick to the principle if he's going to have any point at all.
[6] It's fortunate that he doesn't understand; if he had pressed (Zhong) further at this time and made him gulp a mouthful of frost, then he would have gotten somewhere.
GS: On the one hand, he does Zhong a favor with his sincerity. On the other, he's sunk them both. The Emperor has clean hands; but in his innocence, it's still true that he doesn't know. Regardless, there is no fault. In fact, we get this beautiful story about "seamlessness."
[7] He's lucky that the Emperor did not overturn his meditation seat; why didn't (Zhong) give him some of his own provisions? Don't confuse the man. (Zhong) let the initiative go.
GS: "Yeah Zhong! Why did you have to send him on a fetch quest you crazy old asshole?!"
[8] What a pity! After all (the Emperor) will mistakenly go by the zero point of the scale.
GS: Take note! Zen =/= "zeroing out".
[9] The son takes up the father's work. He too falls into the second level, into the third level.
GS: Two sons, one father. One son is seed and soil; the other is clouds and rain. In truth, there is no difference. One falls in ignorance, the other falls willingly. There is no fault.
[10] This too can't be grasped. Two by two, three by three-what are you doing? Half open, half closed.
GS: If you feel puzzled, just know that you've seen this model before. Look to the horizon; just don't stick by the zero point. Cleary notes: “Xiangtan was a district in Hunan, south of Changsha. 'South of Xiang and North of Tan' can mean everywhere, or nowhere.” GS: Zen Spirituality is unique; you cannot comprehend it passively. There will always be a gap; Zen is about "bridge-building." I've given you some links; go down the rabbit hole; go on Google Maps. Make up your own mind about what is meant by "South of Xiang; North of Tan." Koans are part "choose your own adventure." Good luck!)
[11] One blind man leading a crowd of blind men. After all (Xuedou) is following his words to produce interpretations. Why follow falsehood and pursue evil?
GS: "Why?" indeed. Relevant questions for all of us today; perhaps more so. Also, is this harkening to the origin of the REAL "Sound of One Hand Clapping"? lol
[12] Above is the sky, below is the earth. I've had no such news. Whose concern is this?
GS: Yuanwu feigns ignorance but, really, he does us a favor. Heed his advice.
[13] It's been broken. This too is creating a model and drawing a likeness.
GS: Yuanwu is not wrong; Xuedou is handing out staves. Still, the symbolism here is a fun rabbit hole for another day. It's not like there is a shortage of "staves" in the Zen texts hahahha.
[14] The Patriarch has perished. What are you saying, Reverend?
GS: Here, Yuanwu's pressing becomes a bit much, IMO. He's made his point, but the poetry is pretty. Can anyone begrudge flowers at a funeral? The Patriarch lives despite the contrivances. Though no one speaks, many words are yet spoken. Zhaozhou's juniper tree is adorned with Xmas lights. Zen is but a meme. I say we should all live a little. If you agree, then "the shadowless" tree is another fun rabbit hole. Maybe I can save you some time: I'm sure you can guess what the "tree" is but ... what would make it "shadowless"?
[15] When vast swells of expansive white waves flood the skies, this still only amounts to a little bit.
GS: True, but who can you blame? Even you had to leave your mark Yuanwu.
[16] Bah!
GS: Ha! Still, I can't argue with that!
[17] He draws his bow after the thief has gone. The words are still in our ears.
GS: That's the beauty of it; once something has been extended, it cannot be withdrawn. The crime has already been committed; the ink already spilled. We all die with yellow leaves in our hands, and two placed on our eyes.
~|~ COMMENTARY ~|~
Suzong and Daizong were both descendants of Xuanzong. When they were princes, they were always fond of studying meditation. Because there was a great upheaval in his realm, Xuanzong finally fled to Shu. The Tang dynasty originally had its capital at Chang'an (today: Xi'an); but because it was occupied by An Lu Shan, later (the capital) was moved to Luoyang.
When Suzong came to power, National Teacher Zhong was dwelling in a hut on White Cliff Mountain in Dengzhou (in Hunan). Today this is the Fragrant Cliff (Xiangyan) monastery.
GS: "Studying the sutras"? "Practicing the precepts"? No: "dwelling in a hut".
GS2: If you're curious about "Dengzhou" the best I could find was this, Dengzhou in Henan, which shares history with Hunan but they are separated in the middle by Hebei ... I'm assuming in the past Dengzhou was then under "Hunan" control but ... that's were I'll leave you with it! :P
Though he did not come down from the mountain for more than forty years, word of his practice of the Way reached the Imperial precincts.
GS: "Received dharma transmission"? "Succeeded to head monk"? No: "Word of his practice of the Way reached Imperial precincts." Haven't you heard it said, "musk is naturally fragrant"?
In 761 the Emperor Suzong sent his personal emissary to summon Zhong to enter the Imperial palace (to teach). The Emperor treated Zhong with the etiquette due a teacher, and greatly honored him. Zhong once lectured on the Supreme Path for the Emperor. When the Master departed from court, the Emperor himself escorted his carriage and saw him off. The courtiers were all angry at this and wanted to make their displeasure known to the Emperor. But the National Teacher had the power to know the minds of others, so he saw the Emperor first and told him, "In the presence of Indra, I have seen Emperors scattered like grains, evanescent as a flash of lightning." The Emperor respected him even more after this.
GS: "Power to know the minds of others"; is this telepathy or something else? Everyone wants a piece of the Zen.
When Daizong succeeded to the throne (in 762) he again invited (Zhong) to come to the Abode of Light Temple. Zhong stayed in the capital for sixteen years, expounding the Dharma according to the occasion, until he passed on in 776.
Formerly the Master of Blue File Mountain in Shan Man Fu had been the National Teacher's traveling companion. The National Teacher once asked the Emperor to summon [Fu] to court, but he did not rise to three Imperial commands; [Fu] would always upbraid the National Teacher for being addicted to fame and fortune, and for liking the company of people.
GS: Who's to say who is right? Regardless, I could not find much on Master Fu and Blue File Mountain. Whatever trails I did find, I lost them during the course of my research, so I leave this up to someone else.
Zhong was National Teacher under two emperors, father and son. In that family father and son studied meditation at the same time. According to the Record of the Transmission of the Lamp, it was Daizong who asked the questions in the present case. When the National Teacher was asked, "What is the Ten-Body Controller?" (Case 99), this on the other hand was Suzong's question. When the National Teacher's life was over and he was about to enter nirvana, he was taking leave of Daizong. Daizong asked, "After your death, what will you need?" This is just an ordinary question. The old fellow (Zhong) stirred up waves where there was no wind and said, "Build a seamless monument for me." Under the bright sun and blue sky, why answer like this? It should have been enough to build a monument; why then did he say to build a seamless monument? But Daizong too was an adept: he pressed him and said, "Please tell me, Master, what the monument would look like?" The National Teacher remained silent for a long time, then said, "Do you understand?" How extraordinary this little bit is; it's most difficult to approach. When pressed by the Emperor, the National Teacher, supposedly so great, could only frown. Although this is so, anyone but this old fellow (Zhong) would probably have been bowled over.
{~}~{~}~{~}
Quite a few people say that the National Teacher's not speaking is itself what the monument is like. If you understand in this fashion, Bodhidharma and all his family would be wiped off the face of the earth. If you say that keeping silent is it, then mutes too must understand Ch'an.
{~}~{~}~{~}
GS: Just because of the "ableist" connotations (though I am not very "PC" myself, I would agree that the phrasing is disparaging) I want to clarify that the above translation--at least in intention--could alternatively be worded as:
"...then simply staying mute would be sufficient to understand Ch'an.")
Haven't you heard how an outsider asked the Buddha, "I don't ask about the spoken, I don't ask about the unspoken." The World Honored One remained silent. The outsider bowed in homage and sighed in praise; he said, "The World Honored One's great mercy and great compassion has dispersed the clouds of my delusions and caused me to gain entry." After the outsider had left, Ananda asked the Buddha, "What did the outsider witness, that he said he had gained entry?" The World Honored One said, "In worldly terms he's like a good horse; he goes when he sees the shadow of the whip." People often go to the silence for their understanding. What is there to grasp?
{~}~{~}~{~}
My late teacher Wuzu brought up [the "Seamless Monument"] and said,
In front it is pearls and agate,
In back it is agate and pearls;
On the east are Avalokitesvara ("compassion") and Mahasthamaprapta ("empowerment"),
On the west are Manjusri ("wisdom and knowledge") and Samantabhadra ("goodness in actions");
In the middle there's a flag blown by the wind, saying "Flap, flap."
{~}~{~}~{~}
The National Teacher asked, "Do you understand?" The Emperor said, "I don't understand," yet he had attained a little bit. But tell me, is this "I don't understand" the same as Emperor Wu's "I don't know" (Case 1), or is it different? Although they seem the same, actually they're not.
The National Teacher said, "I have a disciple to whom I have transmitted the Teaching, Danyuan, who is well versed in this matter. Please summon him and ask him about it." Putting aside Daizong's not understanding for the moment, did Danyuan understand? All that was needed was to say, "Please, Teacher, what would the monument look like?"--no one in the world can do anything about it. My late teacher Wuzu commented by saying, "You are the teacher of a whole nation; why is it that you don't speak, but instead defer to your disciple?"
After the National Teacher died, the Emperor summoned Danyuan, to ask about the meaning of this. Danyuan then came on behalf of the National Teacher and explained the principle with foreign words and native speech; naturally he understood what the National Teacher had said, and just needed a single verse (to explain):
South of Xiang, North of Tan
Within there's gold sufficient to a nation.
Beneath the shadowless tree, the community ferryboat;
Within the crystal palace, there's no one who knows.
Danyuan, whose name was Ying Chen, served as an attendant at the National Teacher's place. Later he dwelt at Danyuan Temple in Jizhou (in Jiangxi). At this time [Yangshan] came to see Danyuan. Danyuan's words were severe, his nature harsh and unapproachable. It was impossible to stay there ...
GS: I invite the reader to linger on these words. Everyone has a different style; some are like this. Life itself can be like this.
GS2: As for Danyuan's temple, Cleary gives the Wade-Giles "Chi Chou" which my source seems to say is "Jizhou" but Terebess gives "Qizhou" ... however you can also consider "Qichun." More rabbit holes. Let us know what you find.
... so at first Yangshan went and saw the Ch'an master Xingkong. There was a monk who asked Xingkong, "What is the meaning of the Patriarch's coming from the West?"
{~}~{~}~{~}
Xingkong said, "It's as if a man were down in a thousand foot deep well; if you could get this man out without using even an inch of rope, then I would tell you the meaning of the Patriarch's coming from the West."
{~}~{~}~{~}
The monk said, "These days Master Chang of Hunan is talking this way and that for people too." Xingkong then called to Yangshan, "Novice, drag this corpse out of here!"
GS: I'm so jelly. I wish there were a way to “corpse drag” on Reddit. Haha ok all kidding aside, the only other thing I wish to note is this guy “[Shishuang] Xingkong”. He seems pretty badass. If you have a copy of Entangling Vines this case is represented in Case 65. Other than that, I got a few hits on Google, a few references to him as a dharma heir to Baizhang but I couldn’t really even confirm that. What’s interesting is that he seems to be the focal source-point for the “man in the well” telling—though I’m sure it’s roots go much farther back—but it seems Xingkong was under the “Mastery” of Danyuan because Yanghsan credit’s “Danyuan’s [place]” as the source of his learning (below). Maybe it’s just because it’s more accurate/humble simply to refer to the location instead of giving individual credit? Regardless I wanted to stir up the waves with yet another rabbit hole. Hopefully you have a lot of time on your hands to study Zen!
Later Yangshan took this up with Danyuan and asked, "How can you get the man out of the well?" Danyuan said, "Bah! Ignoramus! Who is in the well?" Yangshan didn't understand. Later he asked [Guishan]. Guishan immediately called out (Yangshan's name) "HUIJI!" When Yangshan responded, Guishan said, "He's out!" At this Yangshan was greatly enlightened. He said, "At Danyuan's I attained the essence; at Guishan's I attained the function."
GS: Think about this for a moment: Danyuan was SO "harsh" and "unapproachable" that it was "IMPOSSIBLE" for Yangshan to stay with him. "Impossible"! Remember, this is not Yangshan looking for a job, or some life advice, or a pep talk so that he can find inner motivation ... Yanghsan is on a journey to penetrate to the depths of the universe, which is to say, to the depths of his mind ... to the depths of "himself". In this context, Danyuan's demeanor is actually a severe form of compassion. I'm sure Danyuan did not have to try very hard to be so harsh, but I don't think he felt any contempt for Yangshan at all. In fact, I'm certain that it was the contrary. And his foolish gambit paid off; Yangshan credits Danyuan with teaching him the "ESSENCE" of Ch'an.
As for this little verse of Danyuan's, it has led not a few people into false interpretations. People often misunderstand and say, "Xiang is the xiang of 'meet' (xiang-jian); Tan is the tan of 'discuss' (tan-lun). In between there's a seamless memorial tower, hence the verse says, 'In between there's gold sufficient to a nation.' 'Beneath the shadowless tree, the community ferryboat' is the interchange between the National Teacher and the Emperor. The Emperor did not understand, so the verse says, 'Inside the crystal palace there's no one who knows.' "
GS: If you're insecure, you'll probably take this as a rebuke. If you're earnest in your search, you'll hopefully recognize this as a signpost, pointing you onward.
Again, some say, "The first line means south of Xiang Zhou ('Xiang Provence') and north of Tan Zhou ('Tan Provence'); 'In between there's gold sufficient to a nation' praises the Emperor." Then they blink their eyes, look around, and say, "This is the seamless monument." If you understand in such a way, you have not gone beyond emotional views.
GS: Haha! This is one of my favorite parts, just because I think it creates--at least for me--such a clear behavioral visualization of a certain mindset. I had this mind set once. :::blinks eyes::: "AAaalllll is Mind my child!" Haha. I mean, that's correct, but so, so far off the mark as well. It all depends on what you mean. If you know where the fault lies then you can say that your perception is "seamless" like the monument.
As for Xuedou's four turning words, how will you understand them? People today are far from knowing the Ancient's meaning.
{~}~{~}~{~}
Tell me, how do you understand "South of Xiang; North of Tan"?
How do you understand "Within there's gold sufficient to a nation"?
How do you understand "Beneath the shadowless tree, the community ferryboat"?
How do you understand "Within the crystal palace, there's no one who knows"?
If you can see this as Xuedou and I do, nothing can prevent a whole life of joy and happiness.
{~}~{~}~{~}
{"South of Xiang; North of Tan."} Xuedou says, {"A single hand does not make a random sound."}
He couldn't but explain for you.
{"Within there's gold sufficient to a nation."} Xuedou says, {"A rough-hewn staff."}
An Ancient said, "If you know the staff, the work of your whole life's study is complete."
GS: I forgot about this extra gift from Yuanwu. I guess I'll give some thoughts too: A staff is crucial for navigating the mountains. A staff hold's you up when you need support. A staff is like a pillar. You are your own axis mundi. Just mere speculation for now though.
{"Beneath the shadowless tree, the community ferry."} Xuedou says, {"The sea is calm, the rivers are clear."}
Open the windows and doors all at once-on all sides gleaming clarity.
{"Inside the crystal palace, there's no one who knows."} Xuedou says, {"He's raised it."}
After all he's gotten somewhere.
Xuedou has spoken clearly all at once; afterwards he simply eulogizes the seamless monument:
~|~ VERSE ~|~
The seamless monument--
How big is this one seam? What are you saying?
To see it is hard.
It's not something eyes can see. Blind!
A clear pool does not admit the blue dragon's coils.
Do you see? Great waves, vast, gigantic. Where will the blue dragon go to coil up? Here it just cannot be found.
Layers upon layers.
No optical illusions! What are you doing, seeing optical illusions?
Shadows upon shadows-
Your whole body is an eye. You fall into sevens and eights. Two by two, three by three, walking the old road; turning to the left, turning to the right, following up behind.
For ever and ever it is shown to people.
Do you see? How will blind people see? Can you catch a glimpse of it, Reverend?
~|~ COMMENTARY ~|~
Right off Xuedou says, "The seamless monument--To see it is hard." Though it stands alone revealed with nothing hidden, when you want to see it, it's still hard to do so. Xuedou is exceedingly compassionate, and tells you more: "A clear pool does not admit the blue dragon's coils."
{~}~{~}~{~}
My late master Wuzu said, "In Xuedou's whole volume of eulogies on the ancients, I just like the line, 'A clear pool does not admit the blue dragon's coils.' "
{~}~{~}~{~}
Still, this amounts to something.
GS: The words are still in our ears. Think about it, but don't think about it too much. Still, that amounts to something.
Quite a few people go to the National Teacher's silence for their sustenance; if you understand in this way, you at once go wrong. Haven't you heard it said, "Reclining dragons aren't to be seen in stagnant water; where they are not, there's moonlight and the ripples settle, but where they are, waves arise without wind." Again, it was said, "Reclining dragons always fear the blue pool's clarity." As for this fellow Xuedou, even if vast swelling billows of white waves flooded the sky, he still wouldn't coil up in there.
GS: How did the waves get into the sky?
When Xuedou gets to this, his verse is finished. Afterwards he applies a little bit of eye and carves a seamless monument. Following up behind he says, "Layers upon layers, Shadows upon shadows--For ever and ever it is shown to people." How will you look upon it? Where is it right now? Even if you see it clearly, don't mistakenly stick by the zero point of the scale.
GS: For all the dragon hunters out there: Blue Dragon; Dragons in General; Random Dragon Info 1; Random Dragon Info 2.
Submitted January 21, 2020 at 12:05AM by GreenSage45 https://ift.tt/30BiuMg
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