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Book of Moon-directing

 

Lecturer: Shang-te Chang

Recorder: Tian-yi

Translator: WEI Sheng

Vice President, Daonan Academy

 

Master Dao-yi, Patriarch Ma

Part II

 

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  (Continued from Part I)
  [The monk asked: 'Without the four phrases and the hundred
wrong ideas, may you please directly point out the meaning of (Patriarch's) coming from the west (from India)?' The master said: 'I am tired today, and unable to tell you. Ask Zhi-zang (a student of the master).']

  The monk asked Xi-tang (Zhi-zang). Xi-tang said: 'Why don¡¦t you ask the Abbot?' The monk said: 'The Abbot told me to ask you.' Xi-tang said: 'I have a headache today, and cannot tell you. Ask Brother Huai-hai.' Again the monk asked Bai-zhang (Huai-hai). Bai-zhang said: 'I am ignorant of this.' The monk returned and reported to the master. The master said: 'Zhi-zang is White, and Huai-hai is black.' (The monk) asked: 'What is the meaning of (Patriarch's) coming from the west (from India)?' The master said: 'What is the meaning of present?'

  Mr. Pang asked: 'The awakened man is always in the state of enlightenment; may you master please have your exalted eyes on it?¡¦ The master looked down straightly. Mr. Pang said: 'What a stringless harp! Only you master can play it well.' The master looked up straightly. Mr. Pang made obeisance, and the master returned to the Abbot's room. Mr. Pang followed on and said: 'I overreached myself just now.'

  An evening, Xi-tang (Zhi-zang), Bai-zhang (Huai-hai), and Nan-quan (Pu-yuan) accompanied the master on appreciating the moon. The master asked: 'How about now?' Xi-tang said: 'Right for offering.' Bai-zhang said: 'Right for cultivating.' Nan-quan flung his sleeves and left right away. The master said: 'Zhi-zang is piled with canon, and Huai-hai is the home of Zen. Only Pu-yuan transcends from all things.'

 

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  Above all, be relaxed, don't be sober. Zen is inexplicable as well as in Gaming Samadhi. Gradually you can understand the Book of Moon-directing, as I take the lead first and you dwell on it.

  The method is pretty simple, but there are a few points to be remembered. First, it's not language, but completely transcendent living experience displayed by grandmasters, such as sitting cross-legged and passing away without delay. This is the first point, and be sure to comprehend this, otherwise you can't understand the Book of Moon-directing.

  Second, the ambition is to trample on the first peak of Variocana. Without this ambition, there is no need to get in touch with the gate of Zen School. Actually, Zen School is without gate.

  Third is about the cause and effect of goods in your past ages of life. Thanks to the good roots in the past life, we can read the Book of Moon-directing, get in touch with the Book of Moon-directing, and get into Zen.

  Fourth, which is more important, the difficulty in reading of the Book of Moon-directing and learning of Zen, lies in the comprehensive utility of all methods in the world, including intellectual, applied, investigative and practical methods. It employs all over: both affirmation and negation, neither negation nor affirmation, inward and outward at the same time, not only transcendent but also immanent. For example, there are four principles in Lin-ji School,

  'Depriving of subject but not object,

depriving of object but not subject,

depriving of both subject and object, and

depriving of neither subject nor object.'

  That's the way, that is, referring of subject (men) and object (phenomena): affirmation, negation, not affirmation, not negation.

  The four points displayed and manifested by grandmasters in experience and community service vary in detail.

 

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  The monk asked Xi-tang (Zhi-zang). Xi-tang said: 'Why don¡¦t you ask the Abbot?' The monk said: 'The Abbot told me to ask you.' Xi-tang said: 'I have a headache today, and cannot tell you. Ask Brother Huai-hai.' Again the monk asked Bai-zhang (Huai-hai). Bai-zhang said: 'I am ignorant of this.' The monk returned and reported to the master. The master said: 'Zhi-zang is White, and Huai-hai is black.'

  Here asked about the meaning of Patriarch's coming from the west (from India). The monk asked several people, and finally returned to Patriarch Ma. How did Patriarch Ma answer? He answered:

  'Zhi-zang is White, and Huai-hai is black.'

  What did this mean? They were like the blind men feeling the elephant.

  It is all meaningless language, which negated all of them. (Note: The interpretation of this meaningless language by Mr. John C. H. Wu in his book ¡§The Golden Age of Zen¡¨ is not correct.) The interpretation should be inferred from the context that:

  This guy claimed to be ignorant; and when (the monk) asked another one, that guy also claimed to be ignorant. Since they were all ignorant, what was that? You, him and I rambled on about that, neither negation nor affirmation of that.

  'The meaning of Patriarch's coming from the west (from India)', is nothing else but nothingness. there any meaning of Patriarch's coming from the west? Until now, whoever has discovered the meaning of Patriarch's coming from the west!

  Nevertheless, never fall on nihilism. We should still lead a peaceful and quiet life, which is the sole purpose of learning Zen and Buddhism. But once you know that purpose is without any purpose, then you get the true freedom of life. This is the fundamental and key idea of Zen.

 

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  (The monk) asked: 'What is the meaning of (Patriarch's) coming from the west (from India)?' The master said: 'What is the meaning of present?'

  1. Who are you?

  2. Where is your mind?

  3. I affirm you as well as negate you.

  4. What exactly are you asking about? Do you exactly understand?

  5. Supposing I understand the meaning of Patriarch's coming from the west, it's not language but indifference of meaning and meaninglessness.

  Pay attention. Shang-te has found that there is not any problem but experience in Buddhism. There is no such problem from everlasting.

  Say it again, nobody has answered well the meaning of Patriarch's coming from the west, at all times and in all countries.

  There is not any problem but experience in Buddhism. Further, there is not any problem in life, but one's own greed, anger and ignorance (after incarnation). As there is originally not any problem in life, there is problem only when it is turned into Buddhism and various indeterminate theories and -isms. You are Taoist, I am Confucian, He is Buddhist, I am Islamic, and we Yankees are Christian...

  There are Four Great Vows in Buddhism:

Vow to redeem the numberless sentient beings.

Vow to cut off the endless afflictions.

Vow to study the countless Dharma doors.

Vow to realize the supreme Buddha Way.

  'Vow to redeem the numberless living beings.'

  Shakyamuni Buddha said:

  'Of all sentient beings taken to salvation, there is actually no sentient being taken to salvation.' Whoever would take your redemption?

  'Vow to study the countless Dharma doors.'

  It is useless even when you study till death. It is instant revelation, what do you study!

  Sakyamuni Buddha said:

  His Holiness lectured over forty-nine years without saying a word.

  His Holiness also said we should study all-round.

  His Holiness affirmed for a moment, negated for a moment, and neither affirmed nor negated for a moment. All in all, to be and not to be, not to be and to be, this is Buddhism.

  Therefore, Master De-shan was so extraordinary to fling all. Before the enlightenment, he used to lecture on the Diamond Sutra, and had wrote Qing-long Commentary to the Diamond Sutra. After his enlightenment, he understood that all were inexplicable and unlimited by ordinary characters, he set the commentary on fire and said two earthshaking words of permanent truth:

The exhaustive debates about metaphysics, look like a subtle dust placed in the broad universe;

All of one¡¦s intelligence seems to be a drip thrown into a grand valley.

  To be, not to be, non-existence, beyond non-existence, good, bad, not good, not bad, De-shan has flung all of them.

 

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  Speaking of grand Buddhist Yun Pang, he was also a grand master. He had poured a cargo of treasure into the Xiang-jiang River, and made a living with his wife and daughter weaving bamboo ware. That was manifestation of Buddhism, by grand Bodhisattvas.

  Mr. Pang asked: 'The awakened man is always in the state of enlightenment; may you master please have your exalted eyes on it?¡¦ The master looked down straightly. Mr. Pang said: 'What a stringless harp! Only you master can play it well.' The master looked up straightly. Mr. Pang made obeisance, and the master returned to the Abbot's room. Mr. Pang followed on and said: 'I overreached myself just now.'

  'The awakened man is always in the state of enlightenment':

  Sakyamuni Buddha said:

  'Sentient beings are born with the virtue of Buddha's wisdom, but are unable to realize it due to discrimination and attachment.' We are originally fine, enlightened, undimmed, pure and bright, inexplicable. Nevertheless, Mr. Pang asked Patriarch Ma to instruct him:

  'May you master please have your exalted eyes on it?' Pray you to show mercy, to bestow charity, to bestow nectar-like dharma.

  'The master looked down straightly.' Patriarch Ma stared at him. The eyes of wisdom are originally in grand brightness illuminating all darkness; the eyes of wisdom are originally within endless happiness and joy. Yun Pang, do you see? It is nothing! You know? Mr. Pang, do you know? My eyes of wisdom is staring at you.

  Yun Pang is also extraordinary. He answer:

  'What a stringless harp! Only you master can play it well.'

  Your harp is stringless. So wonderful a harp plays without strings. What harp is it? Space and strings are required in playing harp, so what harp is it?

   'The space created in your heart is like a wisp of cloud that dots the vast sky.' Patriarch Ma's harp is not played in the space. Where is it played? Everywhere. To play as he wished, and not to play as he wished. He is playing heart-harp of transcendent wisdom, which does not require strings.

  The heart harp is stringless. A stringless harp is a true harp.

  'The master looks up straightly.' Patriarch Ma still stares at Mr. Pang. It is Zen.

  Frowning and glaring, it is instant revelation!

  Yun Pang admires and accepts. The master is indeed superior. So he makes obeisance, and follows on. You are superior, I shouldn't have asked (I overreached myself just now). How extraordinary Mr. Pang is! He respected Patriarch Ma so much, as the good horse galloped seeing the shadow of whip.

  ¡¥Encountering a swordman you should present your sword; being ignorant of poetizing you should not contribute any poetry.¡¦ That is it.

 

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  Recently there was an article on website, Master Chang is difficult to understand. I read and made four remarks:

  1. I don't demand anything, and can't demand anything.

  2. I don't demand others' understanding, as whoever has understood himself from everlasting? Since I myself can't understand myself, how can I demand others!

  3. I am not lying that I am fool all my life.

  4. In all times and all countries, there are aggressive guys everywhere, each with tricks and fighting together. When Tigers and lions are full, they are free; when people are full, they are busy. It is really tough. That's why Venerable Xu-yun secluded in mountains and withdrew from people as remotely as possible all his life.

  I have been asking: Shall I still struggle? Whom do I struggle for? I demand nothing. Whom should I struggle for? Further, what to struggle for? Shakyamuni Buddha said:

  Such a Saha land...

  Summary:

  Don't struggle! Transcend struggle! How to transcend struggle? How can you transcend struggle? You have to discard! It's no way if you don't discard. You can't discard, but it's no way if you don't discard. Then what to do? I don't know either. However, all of Patriarch Ma's instructions are on discarding. Therefore, the Shurangama Sutra said that you don't need to struggle anymore once you have discarded all:

  'That which can be returned to other sources clearly is not you; if that which you cannot return to anything else is not you, then what is it?'

  People, things, events, subject, object, discard all of them.

  If you understand the aforementioned words and practice the discarding till there is nothing to discard, you don't need to struggle anymore. There is a question:

  What is struggle?

  The conformity of the Six Indriyas (roots of eye, ear, nose, tongue, body and mind) with the Six Dusts (sight, sound, scent, taste, tangibles and dharma), turning into the Six Consciousness (the initiation, process, transition, transmigration and ultimate of the unification of Six Indriyas and Six Dusts), involving with the seventh Manas-vijnana (the attachment to oneself), and grasping the Alaya-vijnana (seed consciousness), is known as everlasting struggle.

  Actually, the eight consciousness are an octagonal unity. That's why each consciousness has the five Pervasive operation:

  volition, contact, sensation, perception and thought.

  Therefore, to terminate your struggle, you have to transcend volition, contact, sensation, perception and thought.

  It's [kidding] to learn Buddhism without elementary understanding of the consciousness-centered theory about our existence.

 

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  An evening, Xi-tang (Zhi-zang), Bai-zhang (Huai-hai), and Nan-quan (Pu-yuan) accompanied the master on appreciating the moon. The master asked: 'How about now?' Xi-tang said: 'Right for offering.' Bai-zhang said: 'Right for cultivating.' Nan-quan flung his sleeves and left right away. The master said: 'Zhi-zang is piled with canon, and Huai-hai is the home of Zen. Only Pu-yuan transcends from all things.'

  'Who was the first man to see the moon on the river? When was the moon first shining over people by the river?' Nobody knows. Patriarch Ma and his disciples appreciated the moon.

  An evening in the moonlight, Xi-tang, Bai-zhang, and Nan-quan appreciated the moon together. Patriarch Ma asked: 'How about now in the moonlight?' Xi-tang answered: 'What a nice day, the moon is shining overhead, right for illuminating all quietly, right for offering.' The first step of true masters is to integrate with naturalism, with the beautiful mountains, rivers and great earth.

  Han-shan's poetry sounds good:

  'My heart is like the autumn moon, shining over the limpid green pool;

It is parallelled by nothing, thus inexplicable in my opinion.'

  Note that Sakyamuni Buddha was enlightened at seeing the bright star in the east.

  Bai-zhang said: 'Right for cultivating.' Seeing the moon, it is right for cultivating.

  Master Winebibber Lin cultivated by drinking. He didn't go to Amitabha Buddha's land, where there was no wine. Li Bai said in the Drinking alone under the Moon (tr. Xu Yuanchong):

Amid the flowers, from a pot of wine

I drink alone beneath the bright moonshine,

I raise my cup to invite the Moon who blends

Her light with my Shadow and we're three friends.

The Moon does not know how to drink her share;

In vain my Shadow follows me here and there.

Together with them for the time I stay

And make merry before spring's spent away.

I sing and the Moon lingers to hear my song;

My Shadow's a mess while I dance along.

Sober, we three remain cheerful and gay;

Drunken, we part and each may go his way.

Our friendship will outshine all earthly love,

Next time we'll meet beyond the stars above.

  'Next time we'll meet beyond the stars above.' Li Bai also integrated with Moonlight Bodhisattva. Bai-zhang said it was right for cultivating under the moonlight. Moonlight Bodhisattva is exactly you, and you are exactly Moonlight Bodhisattva. That's why Li Bai is known as poetic genius.

  Nevertheless, Pu-yuan left (Nan-quan flung his sleeves and left right away). Whether there is a moon or not, I just revert to my Zen.

 

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  The master said: 'Zhi-zang is piled with canon, and Huai-hai is the home of Zen. Only Pu-yuan transcends from all things.'

  Patriarch Ma highly praised Nan-quan:

  I am overweening between heaven and earth!

  Patriarch Ma said that the twelve divisions of Buddhist canon were included in (Zhi-)Zang [tri-pitaka]. (Huai-)Hai is the home of Zen. It is beyond Zen, whatever Zen or not? Whatever naturalism or not? He had already achieved naturalism. If you could integrate with the moon, and transcend things and naturalism, you are overweening, and not likely to be stranded by yourself. There is one point to remind you:

  Learn Lao-tzu and Kwang-tzu by heart, and practice Kwang-tzu in life. Without Kwang-tzu's spirit and understanding, you can't transcend from all things. Zen is absolutely pioneered by the thought, philosophy, spirit and life of Kwang-tzu.

    Kwang-tzu said that the Roc flown on Cloud Nine, a semantic statement, i.e., up to the highest heavens. Afterwards, keep transcendent within the Transformation of Things through the intermingling [of the genial influences of heaven and earth]. With this cultivation and understanding, you will have expertise. What expertise? No matter whether you are poor or not, rich or not, squeeze the soil into gold with your right hand, and scatter gold around as dust with your left hand, such and such, thus and thus, beyond time and space, over space and time, you are detached from happiness and unhappiness, bla bla and not bla bla, you are such and thus. You lead a life and you follow the life, both OK. What am I talking about? Obey the fate, while actually no fate to obey. 'Concepts of Atman and Dharmas do not imply the existence of a real Atman and real dharmas, but are merely fictitious constructions.' Such is obeying the fate. If you have fate to obey, you can never obey the fate. Therefore,

  To live one day as long as one gets the amount of food for one day, and to stay for a few days as long as one has the fate for some days.

  Both fate and food are in the process of arising, abiding, changing and emptiness. Sentient beings are pitiable and pathetic because they all always grasp the process of arising, abiding, changing and emptiness, generation by generation!

  Grandmaster Nan-quan

flung his sleeves and left right away

That is it.

Meditate!

To be continued.

2013.10.13

Dharma Academy