Kokyō

The ancient mirror is what all buddhas and all ancestors receive, maintain, and transmit in a single line. It is the same seeing, the same face; the same image, the same casting; the same participation, the same verification. When a barbarian comes, a barbarian appears—eighty-four thousand. When a Han comes, a Han appears—a single thought, ten thousand years. When the ancient comes, the ancient appears; when the present comes, the present appears; when a buddha comes, a buddha appears; when an ancestor comes, an ancestor appears. The Eighteenth Ancestor, the Venerable Gayasata, was a man of the country of Mathura in the Western Regions.

His family name was Uttara, his father's name was Canopy of Heaven, and his mother's name was Square Sage. His mother once dreamed that a great deity came holding a large mirror. Consequently, she conceived, and after seven days gave birth to the master. When the master was first born, his skin was like polished lapis lazuli. Though never bathed, he was naturally fragrant and pure. From infancy he preferred tranquility, and his speech differed from that of ordinary children.

From birth, a single pure, bright, round mirror spontaneously appeared alongside him. 'Round mirror' means a circular mirror—an extraordinary affair. 'Appeared alongside' means the round mirror was not born from the mother's womb. The master was born from the womb; at the very moment the master emerged from the womb, the round mirror arrived, appearing naturally by the master's side like an everyday utensil. This round mirror was unusual in its manner. When the child faced forward, it was as if he held up the round mirror with both hands, yet his childish face was not hidden.

When the child moved away, it was as if he covered the round mirror and departed, yet his childish body was not hidden. When the child slept, the round mirror covered him above, like a floral canopy. When the child sat upright, the round mirror was before his face. In general, it accompanied his movements and stillness. Not only that, all the buddha-work of past and present could be seen facing this round mirror. Furthermore, all affairs and dharmas of the heavens and the human world were reflected in the round mirror without any obscurity.

For example, compared to facing a sutra and illuminating past and present, seeing from this round mirror is clearer. Yet, when the child later left home and received the precepts, the round mirror no longer appeared before him. For this reason, both near and far, people equally praised it as marvelous. Truly, even if there are few comparisons in this Saha world, one must not be surprised if there are such descendants among relatives in other realms; one should consider this deeply. You should know that there are sutras that have transformed into trees or stones, and there are teachers who circulate in fields and villages. They too must be the round mirror.

The present yellow paper and red rollers are the round mirror; who would think the master is merely obscure? Once, while traveling out, he met the Venerable Samghanandi, advanced directly, and stood before him. The Venerable One asked, "What does that in your hand signify?" One should engage in study hearing this, not as a question about having some specific signification. The master said, "The great round mirror of all buddhas, inside and outside without flaw or shadow.

Two persons equally attain seeing; mind and eye are both alike." Therefore, why did the great round mirror of all buddhas appear alongside the master? The master's birth is the brightness of the great round mirror. All buddhas participate in and see this same round mirror. All buddhas are the cast image of the great round mirror. The great round mirror is not wisdom, not principle, not nature, not characteristic. Though the name 'great round mirror' exists among the dharmas of the ten sages and three worthies, it is not the present great round mirror of all buddhas. Precisely because all buddhas are not necessarily wisdom, all buddhas have wisdom.

It is not that wisdom is made into all buddhas. Students should know that speaking of wisdom is not yet the ultimate teaching of the buddha-way. Even if we see and hear that the great round mirror of all buddhas appeared alongside me, there is further principle. This so-called great round mirror cannot be contacted in this life, cannot be contacted in another life. It is not a jade mirror, not a bronze mirror, not a flesh mirror, not a marrow mirror. Is it the round mirror's speaking verse, or the child's reciting verse?

The child's explaining these four lines of verse was also not learned from anyone, not from some sutra, not from some teacher. Holding up the round mirror, he explained thus. From the master's infancy, facing the mirror was his constant practice alone. It was as if he had the discriminating wisdom of innate knowledge. Did the great round mirror appear alongside the child, or did the child appear alongside the great round mirror? There must indeed be before and after lives. The great round mirror is precisely the merit of all buddhas. Saying this mirror has no obscurity inside or outside means there is no outside that is outside an inside, no inside that is obscured inside an outside.

There is no front or back; both sides equally attain seeing. Mind and eye match each other. 'Alike' means a person meets a person. Even the inner form and image have mind and eye and share the same seeing. Even the outer form and image have mind and eye and share the same seeing. The presently appearing dependent and direct retributions are alike inside and alike outside. It is not me, not another; this is the mutual seeing of two persons, the mutual likeness of two persons.

He also becomes 'me'; I also become 'him.' Saying 'mind and eye are both alike' means mind is alike to mind, eye is alike to eye. 'Alike' is mind and eye. It is as if one said mind and eye are each alike. How is this mind alike to mind? This is what is called the Third Ancestor and Sixth Ancestor. How is this eye alike to eye? This is what is called 'the Way-eye is obstructed by the eye.' The master's expressed principle is thus. This is the fundamental reason for his first meeting with the Venerable Samghanandi. Raising and presenting this principle, one should study the buddha-face and ancestor-face of the great round mirror; it is the family of the ancient mirror.

The Thirty-Third Ancestor, Zen Master Dajian, once while devoting himself to practice at the Dharma seat of Huangmei Mountain, presented a verse inscribed on a wall to the Ancestral Master, which said: "The bodhi is originally not a tree; the bright mirror is also not a stand. Originally there is not a single thing—where could dust alight?" Therefore, one must learn and grasp this expression of the Way. The High Ancestor Dajian is called by later people an Ancient Buddha.

Zen Master Yuanwu said: "I bow my head to Caoxi, the true Ancient Buddha." From this, one should understand that the bright mirror shown by the High Ancestor Dajian is "Originally there is not a single thing—where could dust alight?" "The bright mirror is not a stand"—this has the life vein; one must devote oneself to practice. All that is bright and clear is the bright mirror. It is for this reason it is said, "When a bright head comes, hit the bright head." Wherever it is not, there is no such place. How could a single speck of dust that is not the mirror spread throughout the entire ten-direction world? Could a single speck of dust that is not the mirror remain upon the mirror?

One should understand: the entire world is not a land of dust; therefore, it is the face of the ancient mirror.

At the assembly of Zen Master Daie of Nanyue, a monk asked, "When an image is cast from a mirror, where does the light go?" The master said, "Where did your appearance go, Venerable One, before you left home?" The monk said, "After it is cast, why does it not reflect?" The master said, "Although it does not reflect, it cannot deceive even a single point." Now, when we inquire into these myriad forms without clarifying what they are, the proof of the mirror being cast is precisely within the master's Way. The mirror is not gold, not jade, not brightness, not image; yet instantly it is the cast image. This is truly the thorough investigation of the mirror.

"Where does the light go?" is an expression of the Way that is itself "like a mirror casting an image." For example, the image returns to the place of the image; the casting is able to cast the mirror. To say, "Where did your appearance go, Venerable One, before you left home?" is to hold up the mirror and illuminate the face. At this time, which of all the faces is not one's own face? The master said, "Although it does not reflect, it cannot deceive even a single point." This means it cannot reflect, and it cannot deceive.

One must study "the sea dries up but does not reach the point of revealing its bottom." Do not break it, do not move it. Yet, even so, one must study further; there is the principle of "taking up the image to cast the mirror." At such a time, with hundreds, thousands, ten thousands of reflections, it is all deception and points.

The Great Master Xuefeng Zhenjue once indicated to the assembly, saying, "To grasp this matter, my place here is like an ancient mirror. When a barbarian comes, a barbarian appears; when a Han comes, a Han appears." At that time, Xuansha came forward and asked, "What about when suddenly a bright mirror comes?" The Master said, "Both barbarian and Han are hidden." Xuansha said, "I am not so." Xuefeng said, "What would you say?" Xuansha said, "Please, Reverend, ask." Xuefeng said, "What about when suddenly a bright mirror comes?" Xuansha said, "Shattered into a hundred pieces." For a while, one should investigate what matter this "this matter" spoken of by Xuefeng is. For a while, one should learn from Xuefeng's ancient mirror. The Way of being like an ancient mirror: "one face" means having long since severed boundaries, with no further inside or outside. It is the self of a single pearl rolling on a plate. Now, "when a barbarian comes, a barbarian appears" is a single red-bearded one.

"When a Han comes, a Han appears": this Han, spoken of since chaos, since Pangu, as the manifestation of the Three Powers and Five Phases, now in Xuefeng's saying, the Han appears through the virtue of the ancient mirror. Because the present Han is not Han, it is precisely "Han appears." Now, Xuefeng's saying "both barbarian and Han are hidden" can further be said to be "the mirror itself is hidden." Xuansha's saying "shattered into a hundred pieces," even if it is said that "speaking must be spoken thus," is like "I have long reproached you; return my fragments to me.

How will you return my bright mirror to me?" In the time of the Yellow Emperor, there were twelve mirrors; family teachings say they were bestowed by heaven. It is also said Guangchengzi bestowed them on Mount Kongtong. The manner of using these twelve mirrors is to use one face at each of the twelve hours, and also to use each face in each of the twelve months, and to use each face in each of the twelve years. It is said the mirrors are the classics of Guangchengzi. In transmitting them to the Yellow Emperor, the twelve hours, etc., are the mirrors. From this, they illuminate the ancient and illuminate the present.

If the twelve hours were not mirrors, how could there be illumination of the ancient? If the twelve hours were not mirrors, how could there be illumination of the present? So-called twelve hours are twelve faces; twelve faces are twelve mirrors; past and present are employed by the twelve hours. This principle is being indicated. Although this is a secular way of speaking, it is within the twelve hours of "Han appears." The Yellow Emperor Xuanyuan advanced on his knees to Kongtong to ask the Way of Guangchengzi. At that time, Guangchengzi said, "The mirror is the root of yin and yang; governing the body leads to longevity.

There are naturally three mirrors: called heaven, called earth, called man. These mirrors have no seeing, no hearing. Embrace spirit with stillness, and the form will naturally become correct. Be necessarily still, necessarily clear; do not labor your form, do not shake your essence; then you can attain long life." In ancient times, they used these three mirrors to govern the world and govern the great Way. Being clear about this great Way makes one the master of heaven and earth. Secular saying: Taizong took people as his mirror.

Safety and danger, order and chaos, are all illuminated thoroughly by this. He used one of the three mirrors. Hearing that he took people as a mirror, if a widely-read person inquires of past and present from people, they would know the employment and rejection of sages and worthies, thinking, for example, it was like obtaining Wei Zheng, like obtaining Fang Xuanling. To understand it like this is not the principle of Taizong's saying of taking people as a mirror. To say "take people as a mirror" is to take the mirror as a mirror, to take the self as a mirror. It is to take the Five Phases as a mirror, to take the Five Constants as a mirror.

Observing the coming and going of people and things, "coming leaves no trace, going has no direction" is called the principle of the human mirror. The myriad aspects of the worthy and unworthy are similar to celestial phenomena. Truly, there should be warp and weft. The human face, the mirror face, are the sun face, the moon face. The essence of the Five Peaks and the essence of the Four Rivers, pacifying the world and cleansing the four seas through the ages—this is the habitual practice of the mirror.

Clarifying people and things and measuring the warp and weft is called Taizong's Way; it is not speaking of a widely-read person. In Japan, since the Age of the Gods, there have been three mirrors; together with the jewel and the sword, they have been transmitted to the present. One is at the Grand Shrine of Ise, one is at the Hinakuma Shrine in Kii Province, one is at the Naishidokoro of the Inner Palace. Therefore, it is clear that the state transmits and upholds mirrors. Obtaining the mirror is obtaining the country. People transmit that these three mirrors were transmitted along with the divine regalia, passed down as transmitted from the heavenly deities. Therefore, even hundred-times refined bronze is a transformation of yin and yang. "When the present comes, the present appears; when the ancient comes, the ancient appears." That which illuminates and oversees past and present should be an ancient mirror.

Xuefeng's essential meaning could also be said: "When Silla comes, Silla appears; when Japan comes, Japan appears." It could also be said: "When heaven comes, heaven appears; when a person comes, a person appears." Even if one says to investigate "appearance" and "coming" like this, this appearance is not our knowing the root and branches now; it is merely seeing appearance mutually. One should not necessarily study that knowing that coming and appearance is that knowing, that understanding.

Now, the essential meaning said: "When a barbarian comes, is it barbarian appears?" "Barbarian comes" is one thread of barbarian coming, and "barbarian appears" should be one thread of barbarian appearing. It is not a coming for the sake of appearance. Even if the ancient mirror is an ancient mirror, there should be this investigation. Xuansha came forward and asked, "What about when suddenly encountering a bright mirror coming?" This saying should be inquired into and clarified. Now, the saying of "bright"—how much should it be? The saying is: its coming is not necessarily barbarian or Han, but this is a bright mirror; one should not further say barbarian and Han manifest.

Even if "bright mirror comes" is "bright mirror comes," it should not be two pieces. Even if it is said not to be two pieces, the ancient mirror is this ancient mirror, the bright mirror is this bright mirror. The evidence that there is an ancient mirror and there is a bright mirror is precisely spoken by Xuefeng and Xuansha. This should be taken as the nature and characteristics of the Buddha Way. One should know that this discourse of Xuansha's "bright mirror comes" is thoroughly penetrating. One should know that it is perfectly clear. When meeting a person, it should immediately emerge; when emerging immediately, it should meet them.

Therefore, are the brightness of the bright mirror and the antiquity of the ancient mirror the same or different? Is there the principle of antiquity in the bright mirror or not? Is there the principle of brightness in the ancient mirror or not? Do not study that because of the words "ancient mirror," it must be bright. The essential meaning has "I am also thus," "you are also thus." The principle that "all the ancestors in the Western Heavens are also thus" should be diligently polished.

In the ancestors' sayings, they say of the ancient mirror, "there is polishing." Should the bright mirror also be so, or not? Truly, there should be investigation that broadly crosses the sayings of all buddhas and all ancestors. Xuefeng's saying "both barbarian and Han are hidden" means that both barbarian and Han, at the time of the bright mirror, are hidden. What is the principle of this "both hidden"? Since barbarian and Han have already come and appeared, not obstructing the ancient mirror, why are they now "both hidden"?

Even if the ancient mirror is "when a barbarian comes, a barbarian appears; when a Han comes, a Han appears," because "bright mirror comes" is naturally "bright mirror comes," the barbarian and Han of the ancient mirror's appearance are both hidden. Therefore, in Xuefeng's saying too, there is one face of ancient mirror, one face of bright mirror. The principle that at the very moment the bright mirror comes, the barbarian and Han of the ancient mirror's appearance cannot be obstructed should be clarified and decisively understood.

Now, the saying "when a barbarian comes, a barbarian appears; when a Han comes, a Han appears" does not say they come and appear upon the ancient mirror, does not say they come and appear within the ancient mirror, does not say they come and appear outside the ancient mirror, does not say they come and appear jointly investigating with the ancient mirror. One should listen to and grasp this saying. At the time of barbarian and Han coming and appearing, the ancient mirror causes barbarian and Han to appear and come; at the time when barbarian and Han would both be hidden, the saying that "the mirror should be grasped and retained" is dim regarding appearance, negligent regarding coming.

It does not even reach being called mistaken and confused. At that time, Xuansha said, "I am not so." Xuefeng said, "What would you say?" Xuansha said, "Please, Reverend, ask." Now, the words "please, Reverend, ask" spoken by Xuansha should not be idly missed. The so-called "Reverend asks" coming, "Reverend asks" requested—if it is not the mutual accord of father and son, why is it like this?

At the time it is already "please, Reverend, ask," such a person surely should understand the place of the question. Where the place of the question thunders, there is no place to avoid. Xuefeng said, "What about when suddenly a bright mirror comes?" This place of the question is the single thread of ancient mirror jointly investigated by father and son. Xuansha said, "Shattered into a hundred pieces." This saying is shattering into a hundred, a thousand, ten thousand pieces. The so-called "when suddenly a bright mirror comes" is "shattered into a hundred pieces." To realize "shattered into a hundred pieces" should be the bright mirror.

Because to cause the bright mirror to be spoken, it should be "shattered into a hundred pieces." Where the shattering attaches is the bright mirror. Previously, there was a time not yet shattered; later, do not have a partial view of a time further not shattered. It is only "shattered into a hundred pieces." The opposite side of "shattered into a hundred pieces" is the solitary steepness of one. Yet, now saying "shattered into a hundred pieces"—is it speaking of the ancient mirror, or speaking of the bright mirror?

It should be "I further request a turning word." Also, it is not speaking of the ancient mirror, nor speaking of the bright mirror. Even if ancient mirror and bright mirror are said to be obtained through questioning, when speculating about Xuansha's saying, does it become a tongue-tip where only gravel and walls appear present, and become "shattered into a hundred pieces"? What is the shape and stage of the coming of shattering? The ten-thousand-year emerald pond, the empty sea, the moon.

As Master Zhenjue of Xuefeng and Chan Master Huiran of Sansheng were walking along, they saw a troop of monkeys. Xuefeng remarked, "Each of these monkeys carries on its back an ancient mirror." This saying must be thoroughly investigated. What is meant by 'monkeys' is clear enough. But what are the monkeys that Xuefeng sees? One must inquire in this way and then engage in further practice. Do not look back over countless eons. The phrase 'each carries on its back an ancient mirror' means that even if the ancient mirror is the very face of all buddhas and ancestors, the ancient mirror is still an ancient mirror in the ultimate sense.

To say the monkeys carry them on their various faces means there is no large face or small face on each face; it is the one-sided ancient mirror. 'Carry on the back' means, for example, like pressing the back of a painted Buddha image—that is what is meant by carrying on the back. When the monkey's back carries, it carries with the ancient mirror. What kind of paste is used to make it adhere? Let us test this: Should the monkey's back be carried with the ancient mirror, or is the ancient mirror's back carried with the monkey?

The ancient mirror's back is carried with the ancient mirror; the monkey's back is carried with the monkey. The words 'each carries one side' must not be an empty setup. This is the very 'ability to express it.' So then, is it the monkey, or is it the ancient mirror? After all, how would you speak? Are we already the monkey, or are we not the monkey? Whom should we ask? That the self is in the monkey is not known by oneself, nor is it known by another. That the self is in the self cannot be grasped.

Sansheng said, "Throughout countless eons it is nameless; why then manifest it and call it an ancient mirror?" This is the one side, the one sheet by which Sansheng verified the ancient mirror. 'Throughout countless eons' means the time before a single thought has arisen; it is not emerging within the eon. 'Nameless' means the sun-face and moon-face of the eons, the face of the ancient mirror, the face of the bright mirror. If nameless were truly nameless, then the eons would not yet be eons. If the eons are already not eons, then Sansheng's expression must not be an expression. Nevertheless, 'the time before a single thought has arisen' is this very day.

One must train without letting this day slip by. Truly, 'throughout countless eons it is nameless'—this name resounds loudly. What is manifested to call it an ancient mirror? A dragon's head and a snake's tail. At this point, facing Sansheng, Xuefeng should have said, "Ancient mirror! Ancient mirror!" Xuefeng did not speak thus; instead he said, "A flaw has appeared." This means a flaw has arisen. How could a flaw appear on the ancient mirror? one might wonder, yet the flaw appearing on the ancient mirror is likely because he took 'throughout countless eons it is nameless' as a flaw. The flaw appearing on the ancient mirror is the complete ancient mirror.

Because Sansheng had not yet emerged from the cave of the ancient mirror's flaw, the investigation of what he expressed is entirely the flawed ancient mirror. Therefore, to investigate that even the ancient mirror has a flaw, and that the flawed is also the ancient mirror, is to investigate the ancient mirror. Sansheng said, "What's the desperate hurry? You don't even recognize the topic." What is the principle of this saying that makes it a 'desperate hurry'? The so-called desperate hurry—is it today or tomorrow?

Is it oneself or another's gate? Is it the entire universe, or within the land of Great Tang? One must carefully practice and investigate this. 'You don't even recognize the topic'—'topic' refers to expressed words, words not yet expressed, and words already fully expressed. Now, the principle of the 'topic' is fully present. For example, has the topic, along with all sentient beings of the great earth, simultaneously attained the Way? It is not yet a fully rewoven brocade. Therefore, it is 'not recognized.' Facing the sovereign, one does not recognize it; facing each other, they do not know one another. The topic is not absent; it is simply not recognized. Not recognizing is the sincere heart in every detail; it is also clearly not seeing. Xuefeng said, "This old monk is at fault." This means he spoke wrongly, yet there is also a sense in which he spoke thus, but this should not be taken lightly. 'This old monk' refers to the master within the house.

It means one does not investigate other matters, but solely investigates this 'old monk.' Though there are a thousand changes and ten thousand transformations, though there are divine faces and demon faces, the investigation is solely this one matter of the 'old monk.' Though buddhas come and ancestors come, though a single thought is ten thousand years, the investigation is solely this one matter of the 'old monk.' 'At fault' means the affairs of maintaining the monastery are many. Reflecting on this, Xuefeng is a corner of Deshan, and Sansheng is a spiritual heir of Linji. These two venerable elders share an illustrious lineage; they are distant descendants of Qingyuan, a remote branch of Nanyue. That they have maintained the ancient mirror is like this. They should be a model for later practitioners.

Xuefeng addressed the assembly, saying: "When the world is one zhang wide, the ancient mirror is one zhang wide. When the world is one chi wide, the ancient mirror is one chi wide." At that time, Xuansha, pointing to the fire-pit, said: "Now tell me, how wide is this fire-pit?" Xuefeng said: "It is like the width of the ancient mirror." Xuansha said: "The old reverend's heel has not yet touched the ground." One zhang is called the world; the world is this one zhang. One chi is taken as the world; the world is this one chi. We speak of the present one zhang; we speak of the present one chi. They are not different measures of chi or zhang. In studying this encounter, the breadth of the world, which is commonly thought of as the immeasurable, boundless trichiliocosm and the inexhaustible dharmadhatu, is merely the small measure of the self, like temporarily pointing to the other side of the neighborhood. This world is taken up and made one zhang.

Therefore Xuefeng says: "The ancient mirror is one zhang wide; the world is one zhang wide." To study this one zhang, one must grasp one aspect of the world's breadth. Also, in hearing the Way of the ancient mirror, one should not make the view of a single sheet of thin ice. Even if the breadth of one zhang participates equally with the world's breadth of one zhang, one must practice diligently to see whether its form and function necessarily stand shoulder to shoulder with the endlessness of the world, or whether they participate equally. The ancient mirror is not like a single pearl. Do not see and understand a bright pearl; do not grasp square or round.

Even if the entire ten-direction world were a single pearl, it would not be identical to the ancient mirror. Thus, the ancient mirror is not concerned with the coming and appearing of barbarian or Han; it is distinctly clear in all directions. It is not many, not large; 'wide' indicates its measure, not speaking of vastness. 'Wide' is like the usual speaking of two or three inches, or counting seven or eight items.

In the calculation of the Buddha Way, when calculating great awakening or non-awakening, one clarifies two or three ounces; when calculating buddhas and ancestors, one sees five or ten pieces. One zhang is the width of the ancient mirror; the width of the ancient mirror is one piece. Xuansha's saying "how wide is the fire-pit?" is an unconcealed expression. It should be studied for endless ages. Now look at the fire-pit: who is the person seeing it? Looking at the fire-pit, it is not seven feet, not eight feet. This is not a seasonal talk of moving attachment; it is the immediate realization of a new, special occasion. For example, it is "What is this thing?

Thus it comes." When the words "how wide?" arrive, the previous "how much" should not be "how much." The principle of liberation on the spot should not be doubted. For the principle that the fire-pit is not the various forms and measures, one should listen to Xuansha's Way. Do not idly let the present lump fall to the ground; you must break it. This is practice. Xuefeng says: "It is like the width of the ancient mirror." This expression should be quietly looked into.

Since one should not say "the fire-pit is one zhang wide," he expresses it thus. To say "one zhang" is to express 'is'; "like the width of the ancient mirror" is not to express 'is not'. One should reflect on the conduct of "like the width of the ancient mirror." Many people think that not saying "the fire-pit is one zhang wide" is expressing 'is not'. One must practice the independence of 'wide'; one must also reflect on the single piece of the ancient mirror. Do not miss the journeying of thusness. One's movement and bearing should manifest the ancient path, not falling into the mechanism of silent quiescence.

Xuansha says: "The old fellow's heel has not yet touched the ground." The meaning of saying "old fellow" or "old reverend" is not necessarily Xuefeng. It is because Xuefeng should be the old fellow. One should ask and grasp: "Where is this place called 'heel'?" One should investigate: "What does 'heel' mean?" To say one should investigate is to ask: Does 'heel' mean the Shobogenzo? Does it mean emptiness? Does it mean exhausting the earth? Does it mean the life-vein? How many things are there? Is there one? Half of one?

A hundred thousand million? One should study diligently like this. As for "has not yet touched the ground," what is this thing called 'ground'? The 'ground' spoken of as the present great earth is provisionally called 'ground' according to one category of view. Furthermore, among the various categories, some see it as the inconceivable liberation dharma gate; there is a category that sees it as the practice of all buddhas. Therefore, what thing is taken as the 'ground' where the heel should touch? Is the ground truly existent? Truly non-existent? Also, generally speaking, could there be not an inch of something called 'ground' within the great Way?

One should question back and forth; one should speak of others and oneself. The heel is also 'touching the ground'; it is also 'not touching the ground'. Why then does he express it as "has not yet touched the ground"? At the time of "the great earth without an inch of soil," is it "has touched the ground?" or "has not yet touched the ground?" Therefore, "the old fellow's heel has not yet touched the ground" is the old fellow's message; it is the heel's critical moment.

The Chan master Hongtao of Guotai Temple on Mount Jinhua in Wuzhou was once asked by a monk, "What about the ancient mirror before it is polished?" The master said, "The ancient mirror." The monk asked, "What about after it is polished?" The master said, "The ancient mirror." You should understand that what is called the ancient mirror now has a time of being polished, a time of not yet being polished, and a time after polishing, yet it is entirely the ancient mirror throughout. Therefore, the time of polishing is the ancient mirror polishing the entire ancient mirror. It is not polishing by mixing with mercury or other things that are not the ancient mirror.

Although the polishing is not done by itself, nor is it the mirror polishing itself, it is the ancient mirror that is polished. The time of not yet being polished is not the ancient mirror being dark. Even if one speaks of it as dark, it should not be considered dark; it is the living ancient mirror. Generally speaking, polishing a mirror makes it a mirror; polishing a brick makes it a mirror. Polishing a brick makes it a brick; polishing a mirror makes it a brick.

There is that which is not made by polishing, and there is that which becomes something yet cannot be polished. This is equally the family work of the Buddhas and Ancestors.

Long ago, when Jiangxi Mazu was training under Nanyue, Nanyue secretly transmitted the mind-seal to Mazu. This was the very beginning of polishing a tile. Mazu, residing at the Chuanfa Monastery, had been constantly practicing zazen for merely over ten years. One can imagine the thatched hut on a rainy night; he did not neglect the cold bed sealed by snow. Once, Nanyue came to Mazu's hut, and Mazu stood in attendance.

Nanyue asked, "What have you been doing lately?" Mazu said, "Lately, Daoyi has been doing nothing but sitting in meditation." Nanyue asked, "What do you aim for by sitting in meditation?" Mazu said, "I aim to become a Buddha by sitting." Nanyue then took a tile and began polishing it on a rock near Mazu's hut.

Seeing this, Mazu immediately asked, "Reverend, what are you doing?" Nanyue said, "Polishing a tile." Mazu said, "What is polishing a tile for?" Nanyue said, "To make a mirror." Mazu said, "How can polishing a tile ever make a mirror?" Nanyue said, "How can sitting in meditation ever make a Buddha?" Regarding this crucial matter, for many hundreds of years since ancient times, most people have thought that Nanyue was simply encouraging Mazu.

This is not necessarily so. The conduct of the great sage far transcends ordinary realms. If the great sage had no method of polishing a tile, how could there be skillful means for guiding people? The power to guide others is the very marrow of the Buddhas and ancestors. Even if one comprehends it, it is still a household implement. If it is not a household implement, it is not transmitted in the house of Buddha. It can be said that his way of receiving Mazu was swift. We can discern that the merit of the true transmission of the Buddhas and ancestors is this direct pointing. We truly know that when the polished tile becomes a mirror, Mazu becomes a Buddha.

When Mazu becomes a Buddha, Mazu swiftly becomes Mazu. When Mazu becomes Mazu, zazen swiftly becomes zazen. Therefore, polishing a tile to make a mirror has been maintained and upheld as the marrow of the ancient Buddhas. Thus, there is an ancient mirror that is a tile; when this mirror is polished, it has been unstained from the very beginning. It is not that the tile has dust; it is simply that because it is a tile, one polishes the tile.

At this very point, the merit of making a mirror manifests—this is the effort of the Buddhas and ancestors. If polishing a tile does not make a mirror, then polishing a mirror cannot make a mirror either. Who can fathom that in this 'making,' there is making a Buddha and making a mirror? Furthermore, one might doubt: when polishing an ancient mirror, could one mistakenly polish it into a tile? The message of the time of polishing is not something to be measured by other times. Nevertheless, because Nanyue's Way must rightly express what is to be expressed, ultimately, it is precisely this: polishing a tile to make a mirror.

People today should also pick up and polish the tile of now and test it; it will surely become a mirror. If a tile does not become a mirror, a person cannot become a Buddha. If one disparages a tile as a lump of clay, one will also disparage a person as a lump of clay. If a person has mind, a tile too must have mind. Who knows there is a mirror that is tile-come-tile-present? And who knows there is a mirror that is mirror-come-mirror-present?

The nineteenth fascicle of the Shobogenzo, titled "The Ancient Mirror."

On the ninth day of the ninth month of the second year of Ninji (1241), this was presented to the assembly at Kannon-dori Kosho Horin-ji, and it was transcribed within the Sandalwood Grove on the thirteenth day of the first month of the fourth year of Ninji (1243).