Keisei Sanshoku

Many buddhas and ancestors have transmitted the Way and received the practice in anuttara-samyak-saṃbodhi; the precedent of grinding one's bones is indeed not absent. One should study the ancestor who cut off his arm; do not err even by a hair's breadth in treading through the mud. When each one sheds their shell, they are not constrained by the knowledge, views, understanding, and interpretations of the past, and the matter, unclear for countless eons, immediately appears before them. At such a time, "now," I too do not know, others too do not recognize, you too do not expect, and the buddha-eye also cannot see it. How could human thought measure it?

In the Great Song dynasty, there was one called Layman Su Shi, Dongpo, whose style name was Zizhan. He was likely a true dragon of the sea of brush, and he studied the dragon-elephants of the buddha-sea. He swam even in deep abysses. He ascended and descended among layered clouds. Once, when he went to Mount Lu, hearing the sound of the valley stream flowing at night, he awakened to the Way.

He composed a verse and presented it to Chan Master Changzong, saying: "The valley's sound is precisely the broad, long tongue; the mountain's form is none other than the pure, clean body. Through the night, eighty-four thousand verses—how, another day, shall I convey them to others?" When he presented this verse to Master Zong, Master Zong affirmed it. Zong is Chan Master Zhao Jue Changzong; Zong is the dharma-successor of Chan Master Huanglong Hui Nan; Nan is the dharma-successor of Chan Master Ciming Chu Yuan. Once, when the layman met with Chan Master Foyin, the monk Liaoyuan, Foyin bestowed upon him a dharma robe, precepts, and so on.

The layman always wore the dharma robe and practiced the Way. The layman offered Foyin a priceless jade belt. People of the time said it was not a ceremony within the reach of ordinary people. Therefore, how could the cause of awakening upon hearing the stream not be a moistening benefit of the buddha-stream? It is pitiable—how many times has it been as if missing the transforming ceremony of manifesting a body to preach the dharma? Why then further see the mountain's form and hear the valley's sound? Is it one phrase? Is it half a phrase?

Is it eighty-four thousand verses? One should lament that there are sounds and forms hidden in the mountains and waters. And one should rejoice that there is a season and cause manifest in the mountains and waters. The tongue-mark does not weary; could the body's form have existence and disappearance? Nevertheless, should one learn the time of manifestation as near? Should one learn the time of concealment as near? Is it one piece? Is it half a piece? The springs and autumns of the past did not see or hear the mountains and waters; the season of the night is but little seeing and hearing of the mountains and waters.

Now, bodhisattvas studying the Way should also open the gate of entry for study from the mountains, the flowing waters, the non-flowing waters. The night this layman awakened to the Way was the day after he inquired with Master Zong about the topic of insentient beings preaching the dharma. Although the act of turning his body at the master's words was not yet done, where the valley's sound was heard was the high waves of the counter-current striking the heavens. Therefore, does the valley's sound now startle the layman? Is it the valley's sound?

Is it the flowing out of Zhao Jue? I suspect the talk of Zhao Jue on insentient beings preaching the dharma, its reverberation not yet ceased, secretly mixes into the sound of the valley stream at night. Who will recognize this as one peck? Who will pay homage to it as one ocean? Ultimately speaking, is it the layman who awakens to the Way, or the mountains and waters that awaken to the Way? Who has the clear eye that would not urgently focus on the long tongue-mark and the pure, clean body?

Furthermore, when Zen Master Xiangyan Zhixian was studying the Way in the assembly of Great Teacher Guishan Daoyuan, Guishan said, "You are intelligent and widely learned. Without quoting from the sutras and commentaries, say a word for me about the time before your parents were born." Xiangyan sought for something to say several times but could not find it. Deeply regretting this in body and mind, he searched through the books he had collected over the years, yet was still utterly bewildered. Finally, taking fire, he burned all the books he had gathered over the years, saying, "A painted cake cannot satisfy hunger. I vow not to seek to understand the Buddha-dharma in this life.

I will just be a monk who serves rice gruel and meals." And so, serving rice gruel and meals, he passed the months and years. "A monk who serves rice gruel and meals" means one who serves the benefit of rice gruel and meals to the assembly of monks. It is like the duty of serving and delivering meals in this country. After a time like this, he addressed Guishan, saying, "Zhixian is dull and confused in body and mind and cannot express the Way.

Please, Master, speak for me." Guishan said, "I would not refuse to speak for you, but I fear you would later resent me." And so, as the months and years passed, he sought out the traces of National Teacher Daizong and entered Mount Wudang, where he thatched a hut over the site of the National Teacher's hermitage. He planted bamboo and made it his companion. One time, while sweeping and cleaning the path, a tile he tossed hit a bamboo stalk and made a sound. Hearing this, he was suddenly greatly enlightened. He bathed, purified himself, faced Mount Gui, burned incense, and made prostrations.

Facing Guishan, he said, "Great Teacher Guishan, if you had spoken for me back then, how could I have this event today? Your kindness is deeper than that of my parents." Finally, he composed a verse, saying, "One strike, all knowing is gone; no need for further cultivation. Movement and expression uplift the ancient road, not falling into silent, subtle machinations. Everywhere there are no traces; beyond sound and form is dignified conduct. All those in the various quarters who have attained the Way say it is the supreme opportunity." He presented this verse to Guishan.

Guishan said, "This fellow has penetrated through.

Furthermore, Zen Master Reiun Shigon practiced the Way for thirty years. Once, while wandering in the mountains, he rested at the mountain's base and gazed into the distance toward a village. It was springtime. Seeing the peach blossoms in full bloom, he suddenly awakened to the Way. He composed a verse and presented it to Daii, which said: "For thirty years I, a seeker of the sword, have wandered; how many times have leaves fallen and branches sprouted anew? Since once seeing the peach blossoms, until now, I have never doubted again." Daii said, "One who enters through conditions will never regress or lose it." That was his confirmation. What entrant does not enter through conditions? What entrant could regress or lose it? This is not said of Shigon alone. He ultimately succeeded Daii in the Dharma. If the mountain's hue were not the pure body, how could it be thus?

A monk asked Master Changsha Jingcen, "How can we turn the mountains, rivers, and great earth and return them to the self?" The master said, "How can we turn the self and return it to the mountains, rivers, and great earth?" The present saying is that the self is naturally the self; even if the self is called the mountains, rivers, and great earth, there should be no hindrance to that which is returned to.

The Venerable Master Huijue of Langya, also known as Guangzhao, was a distant descendant in the lineage of Nanyue.

On one occasion, a lecturer from the doctrinal schools named Zixuan asked, "If it is originally pure and inherently so, how do mountains, rivers, and the great earth suddenly arise?" When the question was put in this way, the Master indicated, saying, "Originally pure and inherently so, how do mountains, rivers, and the great earth suddenly arise?" Here, one realizes: one must not mistake the originally pure and inherently so mountains, rivers, and great earth for ordinary mountains, rivers, and great earth. Yet, because the scripture lecturer had never even dreamt of this, he did not know mountains, rivers, and the great earth as mountains, rivers, and the great earth.

Know this: if it were not for the mountain colors and valley sounds, the picking up of the flower would not have been displayed, and the transmission of the marrow could not have relied on rank. It is due to the virtue of valley sounds and mountain colors that all sentient beings of the great earth attain the Way simultaneously, and that there are all buddhas who, seeing the morning star, awaken to the Way. Such a skin-bag—this is a sage of old whose aspiration to seek the Dharma was profoundly deep. People today must certainly study and take up his ancient traces. Even now, true practice that does not involve fame and gain must establish such aspiration.

Those who come from distant regions are truly rare people who seek and search for the Buddha Dharma. They are not nonexistent, but they are difficult to encounter. Even if one happens to become a home-leaver and resembles one who has left the worldly life, many merely use the Buddha Way as a bridge for fame and gain. It is pitiable, it is lamentable—not treasuring this time, vainly selling and buying in the dark deeds of karma. When will there ever be a time for leaving behind and attaining the Way?

Even if they meet a true teacher, they do not love the true dragon. Such types are what the buddhas of old called objects of pity. It is because there were evil causes in their past lives. Because they were born without the mind of practicing the Dharma and seeking the Dharma, when they see the true Dharma they doubt the true dragon, and when they encounter the true Dharma they detest the true Dharma. This body-mind, flesh and bones, having never been born from following the Dharma, is not in accord with the Dharma, does not receive and use the Dharma. Masters and disciples in the lineage have transmitted in this way for a long time. The mind of bodhi is like waking from an old dream.

It is pitiable—born in a treasure mountain yet not knowing the treasure, not seeing the treasure, how much less obtaining the Dharma treasure! If, after arousing the mind of bodhi, one transmigrates through the six paths and four kinds of birth, still, the causes and conditions of that transmigration all become the practice and vows of bodhi.

Therefore, even if the time that has passed until now has been spent vainly, while this present life has not yet passed, one should hasten to make vows. May I and all sentient beings, from this life onward through life after life, have the opportunity to hear the true Dharma. When there is the opportunity to hear it, may we not doubt and cling to the true Dharma, may we not be without faith. When we truly encounter the true Dharma, may we abandon worldly ways and receive and uphold the Buddha Dharma, and finally attain the Way together with all sentient beings of the great earth. If one makes vows like this, it will naturally become the cause and condition for true arousal of the mind.

Do not neglect this mental disposition. Furthermore, this land of Japan is a distant region overseas; people's minds are extremely foolish. Since ancient times, no sage has been born here, no one with innate knowledge has been born here, how much less are there genuine people who study the Way! When one teaches the mind of the Way to those who do not know the mind of the Way, because honest words grate on the ear, they do not reflect on themselves but resent others.

Generally, in the practice and vows of the bodhi mind, one should not think to let the world know whether the bodhi mind has been aroused or not, whether one is practicing the Way or not; one should strive not to be known. How much less should one proclaim it oneself! People today, because they rarely seek what is genuine, even if they have no practice in body and no awakening in mind, seek people who are praised by others as having corresponding practice and understanding. Delusion within delusion—this is precisely it. One should swiftly cast aside this wrong thought. What is difficult to see and hear when studying the Way is the mental disposition of the true Dharma.

That mental disposition is what has been transmitted by buddha after buddha. This is transmitted as the buddha's light, or as the buddha mind. From the time of the Tathagata's presence in the world until today, there have been many who resemble those who take seeking fame and gain as the intent of studying the Way. Even so, if they meet the instruction of a true teacher and turn around to seek the true Dharma, they naturally attain the Way.

In studying the Way now, one should know that there may be such illnesses. For example, whether one is a beginner just starting study or one long practiced and trained, there may be occasions to receive transmission of the Way and instruction in the work, and there may be occasions not to receive them. There may be the occasion to learn by admiring the ancients; there may also be demons who slander and do not learn. One should not love either extreme, should not resent either. How can one not be concerned, not resent? It is said: because those who recognize the three poisons as the three poisons are rare, there is no resentment.

How much more should one not forget the aspiration when one first joyfully sought the Buddha Way! It is said: when first arousing the mind, one did not seek the Dharma for others' sake; one cast aside fame and gain. One did not seek fame and gain; one single-mindedly aspired to attain the Way. One never expected the reverence and offerings of kings and ministers.

Yet now, having such conditions—not originally expected, not what was sought, not where one expected to be bound by human and heavenly ties—foolish people, even if they have the mind of the Way, quickly forget their original intention and mistakenly wait for the offerings of humans and gods, rejoicing that the merit of the Buddha Dharma has arrived. If kings and ministers fervently take refuge, they think their Way has been realized. This is one demon of studying the Way; though one should not forget a pitying heart, there should be no rejoicing. Do you not see?

The Buddha said: "Even when the Tathagata is present, there is still much envy and jealousy." Not knowing the wise, the small creature harming the great sage—the principle is like this. Also, many patriarchs in India were defeated by heretics, śrāvakas, kings, and so on. This was not because the heretics were superior, nor because the patriarchs lacked foresight. After the First Patriarch came from the West and hung his staff at Mount Song, Emperor Wu of Liang did not know, the ruler of Wei did not know.

At that time there were two dogs—the so-called Tripiṭaka Master Bodhiruci and the Vinaya Master Guangtong. Fearing that their empty fame and wrong gain would be obstructed by the true person, they were like those who would fan the air to darken the sun. They were even worse than Devadatta in the Buddha's time. Pitiable—the fame and gain you deeply love, the patriarchs despise more than dung and filth. Such principle is not because the power of the Buddha Dharma does not reach its limit; know that there are dogs who bark at good people. Do not be troubled by barking dogs; do not resent them.

One should make the vow to guide them: "You are an animal, arouse the bodhi mind!"—one should set it forth. Sages of old said: "This, this is a human-faced animal." Also, there may be demonic kinds who take refuge and make offerings. A former buddha said: "Do not be intimate with kings, princes, ministers, officials, brahmins, or householders." Truly, for people who would study and learn the Buddha Way, this is conduct not to be forgotten. The merit of a bodhisattva beginner should increase as one advances.

Also, since ancient times, the heavenly lord has come to test the practitioner's aspiration, or the demon Pāpīyas has come to obstruct the practitioner's cultivation of the Way. All these things occurred when the aspiration for fame and gain had not been abandoned. When great compassion is deep and the vow to broadly save beings is mature, these obstacles do not appear. Through the power of practice, one may naturally obtain a land; it may resemble having attained worldly fortune. At such times, one must further discern and affirm it. Do not doze off regarding it. Fools rejoice in this—like a stupid dog gnawing a dry bone. Sages and saints detest it—like worldly people shunning dung and filth.

Generally, the emotional calculations of a beginner's mind cannot fathom the Buddha Way; though they may try to measure it, they do not succeed. Though it is said the beginner does not measure it, it is not that there is no exhaustive investigation in the ultimate. The profound inner chamber of penetrating the earth is not the shallow knowledge of a beginner. One should simply practice by treading the path of the former sages. At this time, in seeking a teacher and inquiring of the Way, there is scaling mountains and sailing seas. In searching for a guide and requesting a teacher, it is descending from heaven and emerging from the earth.

At the point of their guidance, they cause sentient beings to express the Way and cause insentient beings to express the Way; one hears it with the body-place and hears it with the mind-place. Though it is said that listening with the ear is the everyday tea and rice, hearing sound with the eye-place is this "why necessarily, not necessarily." One sees Buddha, and sees both self-Buddha and other-Buddha; one sees great Buddha and small Buddha. Do not be startled or afraid of the great Buddha; do not be doubtful or troubled by the small Buddha.

What are called great Buddha and small Buddha are things temporarily recognized as mountain colors and valley sounds. In this, there is a broad, long tongue; there are eighty thousand verses. To raise and present it is to be free and detached; to see through it is to stand alone and aloof. Therefore, the worldly saying is: "The higher, the firmer." The former Buddha says: "Filling the heavens, encompassing all." There is the integrity of the spring pine; there is the excellence of the autumn chrysanthemum—this is precisely it. When a good teacher arrives at this field, that one shall be a great teacher for humans and gods. If one has not yet arrived at this field yet presumptuously harbors the manner of teaching others, that one is a great thief for humans and gods. Not knowing the spring pine, not seeing the autumn chrysanthemum—what nourishment could there be? How could one cut off the root source?

Moreover, when both mind and flesh dwell in laziness and lack of faith, one should devote a sincere heart and repent before the buddhas of the past. When one does so, the power of the merit of repentance before the buddhas saves and purifies one. This merit truly causes unobstructed pure faith and diligence to grow. When pure faith manifests once, both self and others are equally transformed. Its benefit is made to be received universally by sentient and insentient beings.

The essential point is this: I pray that, although my past evil karma may be piled high and there may be conditions obstructing the Way, the buddhas and ancestors who attained the Way by relying on the Buddha Way will take pity on me, release me from the burden of karma, allow my practice of the Way to be unimpeded, and distribute to me their pity, that their meritorious dharma-gates may universally fill and pervade the inexhaustible dharma-realm. The buddhas and ancestors of the past are ourselves; we in the future will be buddhas and ancestors. When we look up to the buddhas and ancestors, they are one buddha-ancestor; when we contemplate the arousing of the mind, it should be one arousing of the mind.

In making this pity penetrate everywhere, there is gaining advantage and losing advantage. Therefore, Longya said, "What was not completed in past lives must now be completed; in this life, take across the body accumulated over many lives. The ancient buddhas, if unawakened, are the same as people now; when awakened, people now are precisely the ancients." One should quietly investigate this causal circumstance; this is the undertaking of verifying buddhahood. When one repents in this manner, there will surely be the unseen aid of the buddhas and ancestors.

One should confess and reveal one's mental thoughts and bodily conduct to the buddhas; the power of revelation causes the roots of sin to melt away and perish. This is the true practice of the one reality, the true faithful mind, the true faithful body. At the time of true practice, the valley's sounds and the valley's forms, the mountain's forms and the mountain's sounds, together do not spare the eighty-four thousand verses. If one's own self does not spare the body-mind of fame and profit, then the valleys and mountains also have such not-sparing.

Even if the valley sounds and mountain colors manifest or do not manifest the eighty-four thousand verses is a matter of the night coming, but if the valleys and mountains' exertion in presenting the valleys and mountains is not yet convenient, then who will see and hear you as valley sounds and mountain colors?