The following is an excerpt from the “Cóngróng lù” (從容錄) aka the "Book of Serenity" or "Book of Equanimity". I am using Thomas Cleary’s translation.
The Book of Serenity was compiled and published by WanSong XingXiu in 1224 CE.
It is comprised of 100 koans as recorded by HongZhi ZhengJue. WanSong provides his comments and understanding in connection with each.
In addition, he includes poetic responses by TianTong ZongJue to which WanSong provides his own commentary as well.
All together, the point of the book, just like with the Blue Cliff Record is to help elucidate the core of Zen, to show you what it is really about, because what it is really about cannot be adequately captured in words.
Like etching the imprint of a leaf onto paper with a pencil, the aim of the book is for you to roll your mind over the words and the words over your mind until you start to get a sense of what this whole “Zen” thing is about.
Enjoy!
Case 42:
南陽淨瓶
NANYANG'S "WATER PITCHER"
INTRODUCTION:
洗缽添瓶。盡是法門佛事。般柴運水。無非妙用神通。為甚麼不解放光動地。
Washing the bowl, adding water to the pitcher, are all aspects of the teaching, [of] buddha-work; hauling firewood and carrying water are all miraculous powers of sublime functions.
[So] why can't you emanate light and make the earth move?
CASE:
僧問南陽忠國師。如何是本身盧舍那(汝豈是替名)。 國師云。與我過 淨瓶來(莫忘了話頭)。 僧將淨瓶到(莫得錯認)。 國師云。卻安舊處著(重宣此義)。 僧復問。如何是本身盧舍那(甚處去來)。 國師云。古佛過去 久矣(離此不遠)。
A monk asked National Teacher Zhong of NanYang, "What is the Vairocana of one's own body?"
(Have you changed your name?)
The National Teacher said, "Bring me the pitcher of clean water."
(Don't forget the story.)
The monk brought the pitcher.
(Don't misapprehend.)
The National Teacher said, "Put it back where it was before."
(The teaching is reiterated.)
The monk again asked, "What is Vairocana in one's own body?"
(Where are you going and coming?)
The National Teacher said, "The ancient buddha is long gone."
(
Not far from here.[A little way’s off.])
COMMENTARY:
石霜問道吾。如何是觸目菩提。吾喚沙彌。彌應喏。吾云。添淨瓶水著。良久卻問石霜。汝適來問甚麼。霜擬舉。吾便歸方丈。霜乃有省。道吾 先用隔身句。後用拋身勢。若不傷鋒犯手。石霜有省。國師慈悲之故。有落草之談。只是知恩者少。天童所以採汲華水也。
ShiShuang asked DaoWu, "What is enlightenment that meets the eye?"
DaoWu called to a novice, who responded; DaoWu said, "Add some water to the washbasin."
After a while he asked ShiShuang, "What did you just ask?"
As ShiShuang was about to repeat it, DaoWu went back to his room;
ShiShuang thereupon had insight.
DaoWu first used a 'body-block' saying, then afterwards used a 'body-throw' gesture. As he didn't run afoul of the point and hurt his hand, ShiShuang had an insight.
The National Teacher, because of his kindness and compassion, had a conversation that went down into the weeds; but those who appreciate his benevolence are few.
Tiantong therefore gathers flowers and scoops water; his verse says,
VERSE:
鳥之行空(築著磕著)。
魚之在水(左使右使)。
江湖相忘(這邊那邊)。
雲天得志(無可不可)。
擬心一絲(只在此山中)。
對面千里(雲深不知處 )。
知恩報恩(念茲在茲)。
人間幾幾(一子親得)。
Birds' coursing in the sky,
(Encountering it everywhere.)
Fishes’ being in the water:
(Using it right and left.)
In rivers and lakes forgetting,
(This side, that side.)
In clouds and sky they get their will.
(No right or wrong.)
The doubting mind--a single thread:
(It's just on this mountain.)
Before the face, a thousand miles.
(The clouds are so deep you don't know where you are.)
Knowing benevolence, requiting benevolence
(Think of this, stay with this.)
--How many people do?
(One child has personally accomplished it.)
VERSE COMMENTARY:
鳥之行空。魚之在水。所託愈安。其生愈適。莊子泉涸魚相與處于陸 。相呴以濕。相濡以沫。不如相忘于江湖。白兆通慧珪禪師道。譬如空中飛鳥。不知空是家鄉。水底游魚忘卻水。為性命。圭峰云。魚不識水。人不識風。迷不識性。悟不識空。尋常本身盧舍那。滿淨覺者。現相人中。纔起問 時。忽然影現。忘恩失行。背親向疏。果能除卻靈床。始解子承父業。且道 。如何是父業。拈來無不是。用處莫生疑。
The flight of birds in the sky, the fish in the water; their roosts are ever more peaceful, their life is ever more harmonious.
ZhuangZi said, "When the spring is dry the fish together on the land puff at each other to moisten each other with wetness from their mouths--this does not compare to forgetting each other in rivers and lakes."
Chan Master TongHui Gui from BaiChao said, "It is like flying birds in the sky-- they don't know the sky is their home; the fish swimming in the water forget the water is their life."
GuiFeng said, "The fish are not conscious of water, people are not conscious of air, illusion is not conscious of reality, enlightenment is not conscious of emptiness."
Usually the personal Vairocana, complete pure awareness, manifests form in the human realm; as soon as it is questioned, suddenly a shadow appears--you forget the blessings you have received, turn away from your parents and go to strangers.
Ultimately if he can get rid of the spiritual seat, only then can the son take up the father's work.
But tell me, what is the father's work?
When brought up, there's nothing that's not it.
Don't doubt its use.
GREENSAGE'S COMMENTS:
"Vairocana" is the buddha of the "buddha-body", aka the "dharmakaya".
The coursing of birds in the sky, the existential experience of fish among the liquid folds of water ... this is how TianTong versifies the "personal Vairocana".
If you can see it, then maybe you too can see the ancient buddha in the case. (Don't look for it in the pitcher!)
But even if you see it, how do we avoid being dry fish, puffing vainly to moisten each other?
And what's it like when we forget each other in rivers and lakes?
Moreover, if you are so fortunate as to bear witness to such benevolence, how do you requite it?
All this talk has made me thirsty; someone please bring me a glass of water ...
Submitted October 06, 2020 at 06:42PM by ZEROGR33N https://ift.tt/34wD2rw
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