Case 44
Ho Shan's Knowing How to Beat the Drum
Ho Shan imparted some words saying, "Cultivating study is called 'learning.' Cutting off study is called 'neamess.'1 Going beyond these two is to be considered real going beyond. "2 A monk came forward and asked, "What is 'real going beyond'?"3 Shan said, "Knowing how to beat the drum."4 Again he asked, "What is the real truth?"5 Shan said, "Knowing how to beat the drum."6 Again he asked, "'Mind is Buddha'-l'm not asking about this. What is not mind and not Buddha?"7 Shan said, "Knowing how to beat the drum."B Again he asked, "When a transcendent man comes, how do you receive him?"9 Shan said, "Knowing how to beat the drum."10
Commentary
Ho Shan imparted some words saying, "Cultivating study is called 'learning.' Cutting off study is called 'nearness.' Going beyond these two is to be considered real going beyond." The words of this case come from the Jewel Treasure Treatise. To study till there is nothing to study is called "cutting off study." Thus it is said, "Shallow learning, deep enlightenment; deep learning, no enlightenment." This is called "cutting off study." Yung Chia, who was enlightened in one night at Ts'ao Ch'i, said, "Years ago I accumulated learning, consulted the commentaries, and searched scriptures and treatises.
Once one's cultivation of studies is completed and exhausted, he is called a non-doing, free man of the Path, beyond study. When he reaches the point of cutting off study, only then for the first time is he near to the Path. When he manages to go beyond these two (aspects of) study, this is called 'real going beyond.'" The monk too was undeniably bright and quick, so he picked up on these words to question Ho Shan. Shan said, "Knowing how to beat the drum." This is what is called flavorless words, flavorless speech.
If you want to understand this case, you must be a transcendent man. Only then will you see that these words have nothing to do with inherent nature, nor is there anything about them to discuss. Understand directly like the bottom falling out of a bucket: only this is where a patchrobed monk rests easy and begins to be able to accord with the meaning of the Patriarch coming from the West. Thus Yun Men said, "Hsueh Feng's rolling a ball, Ho Shan's beating the drum, the National Teacher's bowl of water, Chao Chou's 'Drink some tea,'-all these are indications of the absolute." Again the monk asked, "What is the real truth?" Shan said, "Knowing how to beat the drum."
In the real truth not one other thing is set up. As for the worldly truth, the myriad things are all present. That there is no duality to real and conventional is the highest meaning of the holy truths. Again the monk asked, "'Mind is Buddha'-I'm not asking about this. What is not mind and not Buddha?" Shan said, "Knowing how to beat the drum." "What's mind is Buddha" is easy to seek. But when you get to that which is not mind and not Buddha, it's hard and there are few people who arrive. Again the monk asked, "When a transcendent man comes, how do you receive him?" Shan said, "Knowing how to beat the drum."
A transcendent man is a man who has passed through, who is free, purified, and at ease. All over they consider these four phases as a message from the source: they are called Ho Shan's four beating the drums. This is just like the following: A monk asked Ching Ch'ing, "At the beginning of a new year, is there any Buddha Dharma or not?" Ch'ing said, "There is." The monk said, "What is the Buddha Dharma at the beginning of a new year?" Ch'ing said, "Initiate good fortune on new year's day and the myriad things are all renewed." The monk said, "I thank the Master for the answer." Ch'ing said, "Today I lost the advantage." He had six kinds of losses like this answer. Again: A monk asked the great teacher Ching Kuo, "How is it when a crane perches upon a lone pine?"
Kuo said, "Beneath its feet, an embarrassing situation." He also asked, "How is it when snow covers the thousand mountains?" Kuo said, "After the sun comes out, an embarrassing situation." Again the monk asked, "Where did the spirits who protect the Teaching go during the purge of 845?" Kuo said, "For the two guardians outside the triple gate, an embarrassing situation." All over, these are called Ching Kuo's three embarrassments. Again: Pao Fu asked a monk, "What Buddha is the one in the temple?" The monk said, "Try to decide for sure, Teacher." Fu said, "It's old Shakyamuni."
The monk said, "Better not deceive people." Fu said, "On the contrary, it's you who are deceiving me." Fu also asked the monk, "What's your name?" The monk said, "Hsien Tse." (which means "all wet") Fu said, "How is it when you encounter withering dryness?" The monk said, "Who is the withering dry one?" Fu said, "I am." The monk said, "Better not deceive people, Teacher." Fu said, "On the contrary, it's you who are deceiving me." Again Fu asked the monk, "What work do you do that you eat till you're so big?" The monk said, "You're not so small yourself, Teacher." Fu made a crouching gesture.
The monk said, "Better not deceive people, Teacher." Fu said, "On the contrary, it's you who are deceiving me." Fu also asked the bath keeper, "How wide is that cauldron (you heat the water in)?" The bath keeper aid, "Please, Teacher, measure and see." Fu went through the motions of measuring. The bath keeper said, "Better not deceive people, Teacher." Fu said, "On the contrary, it's you who are deceiving me." All over they call this Pao Fu's four deceptions of people.
This main case is also like Hsueh Feng's four tubs of lacquer:3 all were masters of our ancient sect. Each produces profound and marvelous teachings and devices to receive people. Afterwords Hsueh Tou draws out a single continuous line based on Yun Men's teachings to his assembly, and versifies this public case.
Questions
- What is the drum being played?
- How do you beat the drum?
- Should I be cultivating study or cutting it off?
- How many times do I need to practice my instrument?
Submitted December 24, 2018 at 12:35AM by Kemosabe0 http://bit.ly/2GBCOql
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