An Introduction for Zennists #6: Emancipation

Salut, Ch'an worthies! Ton ami here, Layman ZoB. 👋

Today Foyan has us striking directly for the marrow, preaching on perhaps what is of highest interest to any Zen initiate, emancipation.

Instant Zen (Foyan) #7, Emancipation: 🔗

“In ancient times a Zen worthy asked an old adept, "What is essential for emancipation?" The old adept said, "Fog is rising from your feet, reverend!" At these words, the Zen worthy suddenly got the message.

Do you know about emancipation? If you formulate the idea that you can understand, then you are blocked off from it.

Later, another adept said, "I dare not turn my back on you, master; for fog is rising from your feet! . . ."

“Fog rising around your feet” is also variously translated as “smoke”, which is another common Zen trope. This story can be found varyingly in The Record of Tung-shan (which I more often see written as Dongshan).

The Record of Tung-shan #63: 🔗

Tao-ch'uan asked the Master, "What is the essence of shunning the world?"

"Acarya! There is smoke rising under your feet," said the Master.

Ch'uan immediately experienced awakening and did not go wandering elsewhere.

Yün-chü offered the comment, "Under no circumstances should you be ungrateful to the Ho-shang (Tungshan), under whose feet smoke is also rising."

The Master said, "Treading the Darkling Path is persevering in practice."

I believe Dongshan is “blowing smoke", but I’m willing to be wrong about that interpretation.

“Acharya “and “Ho-shang” are simply terms of reverence. "Darkling" (xuán) is a term likely first used in similar contexts by Lao Tzu, who used it in reference to "the named and the nameless," "being and nonbeing," in essence, non-duality. The term is rarely used by Zen masters, but Dongshan uses it here to characterize the Path (Tao).

“. . . Then there is the story of when Beiyuan Tong left Dongshan. Dongshan said, "Where are you going?" Tong replied, "Into the mountains." Dongshan said, "Flying Monkey Ridge is steep—a fine sight!" Tong hesitated. Dongshan said, "Reverend Tong!" Tong responded, "Yes?" Dongshan said, "Why don't you go into the mountains?" At these words, Tong suddenly got the message . . .”

Not sure why Foyan doesn’t mention him by name the first time and does the second, but so it goes. A slightly differing account again:

The Record of Tung-shan #62: 🔗

T'ung of Pei-yüan visited the Master. The Master went up to the Dharma Hall and said, "Cut down the host, but don't fall into secondary views."

T'ung emerged from the assembly and said, "You should know that there is one man unaccompanied by a companion."

"That is nothing more than a secondary view," said the Master.

T'ung then flipped over his Ch'an cushion.

"Elder brother, what are you doing?" asked the Master.

"Only when my tongue has rotted out will I answer you, Ho-shang," replied T'ung.

Later T'ung was taking his leave of the Master and was planning to enter the mountains. The Master said, "Be careful. Flying Monkey Peaks are steep and beautiful."

T'ung thought about this and did not enter the mountains.

“Secondary views” are the things we make up, the “understandings” or “interpretations” Foyan dissuades from. Mountains are mountains, and rivers are rivers.

“. . . The ancients were quite direct in their ways of helping others. Whenever people came to them, they would show them. In this case, he said he was going into the mountains; what does this mean? . . .”

Zen masters are "masters" not because they can contrive some complex mechanism for one to unfold, they are masters because of the genius simplicity of their devices. They explain it very clearly to their intended audience, always. But this is often not what people are looking for, so they wander.

". . . People today do not realize clearly, inevitably making an understanding. By a bit of understanding, they have blocked themselves off. One can only investigate comprehensively through experience; one cannot understand just by intellectual interpretation. Once you have comprehended thoroughly with unified comprehension, you will no longer doubt.

Nevertheless, this is not easy to maintain. If you have entered into it correctly, you will not backslide. Thus, even if you have clarified what can be understood, that is not comparable to seeing what cannot be understood and also having the ability to maintain it. Then you will always be aware and always be alert.

This is why an ancient said, "The normal mind is the path; can one aim for it?" "If you try to head for it, you are turning away from it." Seeing as how you are not allowed to head for it, then how do you maintain it? It's not easy! . . .”

Foyan quotes the story of Zhoazhu and Nanquan talking about the Path again. This case will always be inescapable if there is a record of it in human history. If you can’t aim, create understandings or interpretations, how does one get there? Let's look at Wumen's verse for this case.

No Barrier (trans T. Cleary) #19, verse:

In spring there are a hundred flowers, in autumn there is the moon;

In summer there are cool breezes, in winter there is snow.

If no idle matters hang on your mind,

Then it is a good season in the human world.

Every day can be good, and every season can be good. This is not something mystical or esoteric, but very normal.

“. . . Is this not emancipation? If you seek a state of emancipation, this is what is called a cramp! Xuansha said, "The whole earth is an eon of hell; if you do not clarify yourself, this is a serious cramp." It will not do to idle away the time.”

Summary:

1. Normal mind is still the Path.
2. Anything else is still idling away the time.
3. Don’t be deceived by understandings, interpretations, or the desire for emancipation.

Suggested discussions:

• If you think I’m wrong about "fog is rising from your feet”, what do you think it means?
• What is meant by "go into the mountains" conversation?
• What is emancipation?

Submitted July 16, 2022 at 11:25PM by ZenOfBass https://ift.tt/BhSynJL