{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/zen/poems.htm","path":"bud/zen/poems.htm","source_url":"https://sacred-texts.com/bud/zen/poems.htm","text":"Zen Poems\n\u00a0\nSharing a Mountain\n Hut with a Cloud\nA lonely hut on the\n mountain-peak towering above a thousand others;\nOne half is occupied by\n an old monk and the other by a cloud:\nLast night it was stormy\n and the cloud was blown away;\nAfter all a cloud could not\n equal the old man's quiet way.\nKuei-tsung Chih-chih, a monk who lived in a\n humble hut on Lu-shan (\u76e7\u5c71 Rozan)\n(Essays in Zen Buddhism \u2013 Second Series\n 352)\n\"he aptly gives\n vent to his appreciation of Emptiness; the verse is not to be understood as\n merely describing his solitary hut where he lived in company with clouds.\"\n (Essays in\n Zen Buddhism \u2013 Second Series 351-2)\n\u00a0\nCarrying Water, Chopping Wood\n\u795e\u901a\u4e26\u5999\u7528 Miraculous power and marvelous activity\u2013\n\u904b\u6c34\u53ca\u69c3\u67f4 Drawing water and hewing wood!23\nP'ang Y\u00fcn (\u9f90\u860a H\u00f5 Un, 740-808),\n a lay disciple of the eighth century, also known as P'ang Ch\u00fc-shih (\u9f90\u5c45\u58eb H\u00f5\n Koji) (Ch\u00fc-shih/koji is a title of respect for a lay student of Ch'an)\n(The Way of Zen 221 o)\n23 Ch'uan Teng Lu, 8. (The Way of Zen\n 133)\n\u00a0\nHow wondrous this, how mysterious!\nI carry fuel, I draw water. (Zen and Japanese\n Culture 16)\n\u00a0\nHow wondrously supernatural,\nAnd how miraculous this!\nI draw water, and I carry fuel. (Essays in Zen\n Buddhism \u2013 First Series 319)\n\u00a0\nSupernatural power, wondrous activity \u2013\n just a matter of \ncarrying fuel or drawing water. (Zen Words for\n the Heart 57)\n\u00a0\n\u65e5\u65e5\u4e8b\u7121\u5225 Daily, nothing particular,\n\u60df\u543e\u81ea\u5076\u8ae7 Only nodding to myself,\n\u982d\u982d\u975e\u53d6\u6368 Nothing to choose, nothing to discard.\n\u8655\u8655\u6c92\u5f35\u4e56 No coming, no going,\n\u6731\u7d2b\u8ab0\u7232\u865f No person in purple,\n\u90b1\u5c71\u7d76\u5875\u57c3 Blue mountains without a speck of dust.\n\u795e\u901a\u4e26\u5999\u7528 I exercise occult and subtle power,\n\u904b\u6c34\u53ca\u642c\u67f4 Carrying water,\n shouldering firewood.\n(Two Zen Classics 262-3)\n\"H\u00f5 Koji (H\u00f5 was his\n family, Koji a title of respect for a lay student of Zen) studied first with\n Sekit\u00f5 and then with Baso, who he succeeded. When he first met\n Sekit\u00f5, he asked, 'Who is he that is independent of all things?' Before\n he had finished asking this, Sekit\u00f5 covered Koji's mouth with his hand.\n At this Koji underwent an experience and expressed himself in the following\n verse:\" (Two Zen Classics 262-3)\n\u00a0\n\u65e5\u65e5\u4e8b\u7121\u5225 In my daily life there are no other chores than\n\u60df\u543e\u81ea\u5076\u8ae7 Those that happen to fall into my hands.\n\u982d\u982d\u975e\u53d6\u6368 Nothing I choose, nothing reject.\n\u8655\u8655\u6c92\u5f35\u4e56 Nowhere is there ado, nowhere a slip.\n\u6731\u7d2b\u8ab0\u7232\u865f I have no other emblems of my glory than\n\u90b1\u5c71\u7d76\u5875\u57c3 The mountains and hills without a spot of dust.\n\u795e\u901a\u4e26\u5999\u7528 My magical power and spiritual\n exercise consists in\n\u904b\u6c34\u53ca\u642c\u67f4 Carrying water and gathering\n firewood.\nP'ang Ch\u00fc-shih (The Golden Age of Zen 94,\n 304 n.5)\n\"Ma-tsu's outstanding lay\n disciple, Pang Y\u00fcn\" (The Golden Age of Zen 94)\n\u00a0\nStillness\n\u5341\u65b9\u540c\u805a\u6703 The ten directions converging,\n\u500b\u500b\u5b78\u7121\u7232 Each learning to do nothing,\n\u6b64\u662f\u9078\u4f5b\u5834 This is the hall of Buddha's\n training;\n\u5fc3\u7a7a\u53ca\u7b2c\u6b78 Mind's empty, all's finished.\nP'ang Y\u00fcn (\u9f90\u860a H\u00f5 Un)\n (Two Zen Classics 263)\n\"When he came to\n Baso he again said, 'Who\n is he that is independent of all things?' Baso said, 'When you have drunk all\n the water in the Yang-tze river, I will tell you.' At this, Koji underwent his\n great experience and composed another verse:\" (Two Zen Classics 263)\n\u00a0\nWithout Name and Form\nWell versed in the Buddha way,\nI go the non-Way\nWithout abandoning my\nOrdinary person's affairs.\nThe conditioned and\nName-and-form,\nAll are flowers in the sky.\nNameless and formless,\nI leave birth-and-death.\nP'ang Y\u00fcn (\u9f90\u860a H\u00f5 Un)\n\u00a0\nMind at Peace\nWhen the mind is at peace,\nthe world too is at peace.\nNothing real, nothing absent.\nNot holding on to reality,\nnot getting stuck in the void,\nyou are neither holy or wise, just\nan ordinary fellow who has completed his work.\nP'ang Y\u00fcn (\u9f90\u860a H\u00f5 Un)\n (The Enlightened Heart 34)\n\u00a0\nBeing as Is\nFood and clothes sustain\nBody and life;\nI advise you to learn\nBeing as is.\nWhen it's time,\nI move my hermitage and go,\nAnd there's nothing\nTo be left behind.\n\u00a0\nThe Ultimate Attainment\nThe past is already past.\nDon't try to regain it.\nThe present does not stay.\nDon't try to touch it.\nFrom moment to moment.\nThe future has not come;\nDon't think about it\nBeforehand.\nWhatever comes to the eye,\nLeave it be.\nThere are no commandments\nTo be kept;\nThere's no filth to be cleansed.\nWith empty mind really\nPenetrated, the dharmas\nHave no life.\nWhen you can be like this,\nYou've completed\nThe ultimate attainment.\n\u00a0\nMindfulness\n\u6625\u6709\u767e\u82b1\u79cb\u6709\u6708\u00a0\u00a0\u00a0 Spring comes with its\n flowers, autumn with the moon,\n\u590f\u6709\u6dbc\u98a8\u51ac\u6709\u96ea\u00a0\u00a0\u00a0 summer with\n breezes, winter with snow;\n\u82e5\u7121\u9591\u4e8b\u6302\u5fc3\u982d\u00a0\u00a0\u00a0 when useless\n things don't stick in the mind,\n\u66f4\u662f\u4eba\u9593\u597d\u6642\u7bc0\u00a0\u00a0\u00a0 that is your best season.\nWu-men Huai-kai (\u7121\u9580\u6167\u958b Mumon\n Ekai), from Wu-men kuan (Mumonkan) case 19\n(The Light Inside the Dark 97)\n\u00a0\n\u6625\u6709\u767e\u82b1\u79cb\u6709\u6708\u00a0\u00a0\u00a0 The spring flowers, the\n autumn moon;\n\u590f\u6709\u6dbc\u98a8\u51ac\u6709\u96ea\u00a0\u00a0\u00a0 Summer breezes, winter snow.\n\u82e5\u7121\u9591\u4e8b\u6302\u5fc3\u982d\u00a0\u00a0\u00a0 If useless things do not\n clutter your mind,\n\u66f4\u662f\u4eba\u9593\u597d\u6642\u7bc0\u00a0\u00a0\u00a0 You have the best days of\n your life.\n(Two Zen Classics 73)\n\u00a0\n\u6625\u6709\u767e\u82b1\u79cb\u6709\u6708\u00a0\u00a0\u00a0 Hundreds of spring flowers;\n the autumnal moon;\n\u590f\u6709\u6dbc\u98a8\u51ac\u6709\u96ea\u00a0\u00a0\u00a0 A refreshing summer breeze;\n winter snow;\n\u82e5\u7121\u9591\u4e8b\u6302\u5fc3\u982d\u00a0\u00a0\u00a0 Free thy mind of all idle\n thoughts,\n\u66f4\u662f\u4eba\u9593\u597d\u6642\u7bc0\u00a0\u00a0\u00a0 And for thee how enjoyable\n every season is!\n(Essays in Zen Buddhism \u2013 First Series\n 349)\n\u00a0\n\u6625\u6709\u767e\u82b1\u79cb\u6709\u6708\u00a0\u00a0\u00a0 Hundreds of flowers in the\n spring, the moon in the autumn,\n\u590f\u6709\u6dbc\u98a8\u51ac\u6709\u96ea\u00a0\u00a0\u00a0 A cool breeze in summer; and\n snow in winter;\n\u82e5\u7121\u9591\u4e8b\u6302\u5fc3\u982d\u00a0\u00a0\u00a0 If there is no vain cloud in\n your mind\n\u66f4\u662f\u4eba\u9593\u597d\u6642\u7bc0\u00a0\u00a0\u00a0 For you it is a good season.\n(Zen Comments on the Mumonkan 140)\n\u00a0\nIn spring hundreds of flowers,\nIn summer, refreshing breeze.\nIn autumn, harvest moon,\nIn winter, snowflakes accompany you.\nIf useless things do not hand in\n your mind,\nEvery season is a good season. (Zen Word, Zen\n Calligraphy 9)\n\u00a0\nSpring has its hundred flowers,\nAutumn its moon.\nSummer has its cooling breezes,\nWinter its snow.\nIf you allow no idle concerns\nTo weight on your heart,\nYour whole life will be one\nPerennial good season. (The Golden Age of Zen\n 286-7)\n[This source have the 3rd line with a variant\n character (3rd character): \u82e5\u7121\u9592\u4e8b\u6302\u5fc3\u982d (The Golden Age of Zen\n 324 n.95)]\n\u00a0\nThe Great Tao\n\u5927\u9053\u7121\u5f62\u00a0\u00a0\u00a0\u00a0\u00a0 Daid\u00f5\n mugy\u00f5,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n Great Tao is without form,\n\u771e\u7406\u7121\u5c0d\u00a0\u00a0\u00a0\u00a0\u00a0 Shinri mutai,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n Absolute is without opposite;\n\u7b49\u7a7a\u4e0d\u52d5\u00a0\u00a0\u00a0\u00a0\u00a0 Hitoshiku k\u00fb\n fud\u00f5,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It\n is both empty and unmoving,\n\u975e\u751f\u6b7b\u6d41\u00a0\u00a0\u00a0\u00a0\u00a0 Sh\u00f5ji no nagare\n ni arazu;\u00a0\u00a0 It is not within the\n flow of Samsara;\n\u4e09\u754c\u4e0d\u651d\u00a0\u00a0\u00a0\u00a0\u00a0 Sangai fush\u00f5,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n Three Realms do not contain it,\n\u975e\u53e4\u593e\u4eca\u00a0\u00a0\u00a0\u00a0\u00a0 Koraikon ni arazu.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It\n is not within past, future, or present.\nNan-ch'\u00fcan P'u-y\u00fcan (Nansen Fugan \u5357\u6cc9\u666e\u9858)\n(The Development of Chinese Zen After the Sixth\n Patriarch 58)\n\u00a0\n\u5927\u9053\u7121\u5f62\u00a0\u00a0\u00a0\u00a0\u00a0 The Great Tao has no form,\n\u771e\u7406\u7121\u5c0d\u00a0\u00a0\u00a0\u00a0\u00a0 Truth has no counterpart,\n\u7b49\u7a7a\u4e0d\u52d5\u00a0\u00a0\u00a0\u00a0\u00a0 It is\n motionless like the Void,\n\u975e\u751f\u6b7b\u6d41\u00a0\u00a0\u00a0\u00a0\u00a0 It does\n not wander through [the samsara of] life and death,\n\u4e09\u754c\u4e0d\u651d\u00a0\u00a0\u00a0\u00a0\u00a0 The Three Worlds do not\n contain it,\n\u975e\u53e4\u593e\u4eca\u00a0\u00a0\u00a0\u00a0\u00a0 Within it there is\n neither past, nor present, nor future.\n(The Development of Chinese Zen After the Sixth\n Patriarch 11-2)\n\u00a0\nOneness\n\u5f4c\u52d2\u771e\u5f4c\u52d2 O Maitreya, O true Maitreya!\n\u5206\u8eab\u5343\u767e\u5104 Thou dividest the body into hundreds\n of thousands of million forms.\n\u6642\u6642\u793a\u6642\u4eba Thus manifesting thyself to men of\n the world;\n\u6642\u4eba\u81ea\u4e0d\u8b58 But how they are ignorant of thee!\nVerse attributed to\n Pu-tai (\u5e03\u888b Hotei), one of the\n Seven Gods of Luck\n(Essays in Zen Buddhism \u2013 Second Series\n 289)\n\u00a0\nShan-hui\n\u6709\u7269\u5148\u5929\u5730 Something there is, prior to heaven and earth,\n\u7121\u5f62\u672c\u5bc2\u5be5 Without form, without sound, all alone by itself.\n\u80fd\u7232\u842c\u8c61\u4e3b It has the power to control all the changing things;\n\u4e0d\u9010\u56db\u6642\u51cb Yet it changes not in the course of the four seasons.\nBodhisattva Shan-hui (\u5584\u6167), better known as Fu\n Ta-shih (\u5085\u5927\u58eb) (497-?)\n(The Golden Age of Zen\n 254, 322\n n.25)\n\u00a0\n\u7a7a\u624b\u628a\u924f\u982d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Empty-handed,\n I hold a hoe.\n\u6b65\u884c\u9a0e\u6c34\u725b\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Walking\n on foot, I ride a buffalo.\n\u4eba\u5728\u6a4b\u4e0a\u904e \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Passing\n over a bridge, I see\n\u6a4b\u6d41\u6c34\u4e0d\u6d41 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n bridge flow, but not the water.\n(The Golden Age of Zen\n 254, 322 n.24)\n\u00a0\n\u7a7a\u624b\u628a\u924f\u982d\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Empty-handed\n I go and yet the spade is in my hands;\n\u6b65\u884c\u9a0e\u6c34\u725b\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I\n walk on foot, and yet on the back of an ox I am riding:\n\u4eba\u5728\u6a4b\u4e0a\u904e \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When\n I pass over the bridge,\n\u6a4b\u6d41\u6c34\u4e0d\u6d41 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Lo,\n the water floweth not, but the bridge doth flow.\n(Essays in Zen Buddhism \u2013 First Series\n 272)\n\u00a0\nBeyond This World\n\u901a\u7384\u5cef\u9802\u00a0\u00a0\u00a0\u00a0\u00a0 Over\n the crest of the T'ung-hsuan-feng,\n\u4e0d\u662f\u4eba\u9593\u00a0\u00a0\u00a0\u00a0\u00a0 The\n human world is no more.\n\u5fc3\u5916\u7121\u7269\u00a0\u00a0\u00a0\u00a0\u00a0 Nothing\n is outside the Mind;\n\u6e80\u76ee\u9752\u5c71\u00a0\u00a0\u00a0\u00a0\u00a0 And the\n eye is filled with green mountains.\nT'ien-t'ai Te-chao (\u5929\u53f0\u5fb7\u662d Tendai Tokush\u00f5; 891-972), most prominent disciple of Fa-yen (\u6cd5\u773c H\u00f5gen), and abbot of a temple on\n Mount T'ung-hsuan-feng (\u901a\u7384\u5cef).\n(The Golden Age of Zen\n 240, 321\n n.37)\n\u00a0\n\u884c\u5230\u6c34\u7aae\u8655 I stroll along the stream up to where it ends.\n\u5750\u770b\u96f2\u8d77\u6642 I sit down watching the clouds as they begin to\n rise.\nWang Wei (\u738b\u7dad, 699-761) (The Golden Age of Zen 271, 323 n.62)\n\"The most favorite lines among\n the Zen masters are Wang Wei's (\u738b\u7dad):\" (The Golden Age of Zen\n 271) \"I have seen this charming couplet\n many times in Zen literature.\" (The Golden Age of Zen 271-2)\n\u00a0\nOblivion\n\u5e7d\u9ce5\u8a9e\u5982\u7bc1 A bird in a secluded grove sings like a flute.\n\u67f3\u6416\u91d1\u7dda\u9577 Willows sway gracefully with their golden\n threads.\n\u96f2\u6b78\u5c71\u8c37\u9759 The mountain valley grows the quieter as\n the clouds return.\n\u98a8\u9001\u674f\u82b1\u9999 A breeze brings along the fragrance of the\n apricot flowers.\n\u6c38\u65e5\u856d\u7136\u5750 For a whole day I have sat here\n encompassed by peace,\n\u6f84\u5fc3\u842c\u865e\u5fd8 Till my mind is cleansed in and out of all cares\n and idle thoughts.\n\u6b32\u8a00\u8a00\u4e0d\u53ca I wish to tell you how I feel, but words\n fail me.\n\u6797\u4e0b\u597d\u5546\u91cf If you come to this grove, we can compare\n notes.\nCh'an master Fa-yen (\u6cd5\u773c H\u00f5gen) (The Golden Age of\n Zen 238, 321 n.31)\n\u00a0\nSuchness\nThe wind\n traverses the vast sky,\nclouds\n emerge from the mountains;\nFeelings of\n enlightenment and things of the world\nare of no\n concern at all.\nZen Master\n Keizan J\u00f5kin (\u7469\u5c71\u7d39\u747e 1268-1325)\nFrom Transmission of the Light (\u50b3\u5149\u9332 Denk\u00f5roku), chap. 22 (Transmission of Light 97)\n\u00a0\nNan-ch'\u00fcan's Serenity\nDrinking tea, eating\n rice,\nI pass my time as it\n comes;\nLooking down at the\n stream, looking up at the mountains,\nHow serene and relaxed I\n feel indeed!\n(Essays in Zen Buddhism \u2013 First Series\n 264)\nCh'an master Nan-ch'\u00fcan\n P'u-y\u00fcan (\u5357\u6cc9\u666e\u9858 Nansen\n Fugan)\n\u00a0\nSerenity\nAt Nantai I sit quietly with an\n incense burning,\nOne day of rapture, all things are\n forgotten,\nNot that mind is stopped and\n thoughts are put away,\nBut that there is really nothing to\n disturb my serenity.\nShou-an (\u5b88\u5b89 Shuan) (Essays in Zen Buddhism\n \u2013 First Series 349)\nNan-t'ai (\u5357\u53f0 Nantai)\n\u00a0\nEmptiness Poem\nOld P'ang requires\n nothing in the world:\nAll is empty with him,\n even a seat he has not,\nFor absolute Emptiness\n reigns in his household;\nHow empty indeed it is\n with no treasures!\nWhen the sun is risen,\n he walks through Emptiness,\nWhen the sun sets, he\n sleeps in Emptiness;\nSitting in Emptiness he\n sings his empty songs,\nAnd his empty songs\n reverberate through Emptiness:\nBe not surprised at\n Emptiness so thoroughly empty,\nFor Emptiness is the\n seat of all the Buddhas;\nAnd Emptiness is not\n understood by the men of the world,\nBut Emptiness is the\n real treasure:\nIf you say there's no\n Emptiness,\nYou commit grave offence\n against the Buddhas.\nP'ang (Essays in Zen Buddhism\n \u2013 Second Series 341)\n\"Who flourished in\n the Y\u00fcan-ho period (806-821) and thereabout, and was a younger\n contemporary of Ma-tsu.\" (Essays in Zen Buddhism \u2013 Second Series 341 n.1)\n\u00a0\nCutting the Spring\n Breeze\n\u4e7e\u5764\u7121\u5730\u5353\u5b64\u7b47\n\u559c\u5f97\u4eba\u7a7a\u6cd5\u4ea6\u7a7a\n\u73cd\u91cd\u5927\u5143\u4e09\u5c3a\u5263\n\u96fb\u5149\u5f71\u88e1\u65ac\u6625\u98a8\nThroughout heaven and\n earth there is not a piece of ground where a single stick could be inserted;\nI am glad that all\n things are void, myself and the world:\nHonored be the sword,\n three feet long, wielded by the great Y\u00fcan swordsmen;\nFor it is like cutting a\n spring breeze in a flash of lightning.\n(Essays in Zen Buddhism \u2013 First Series 255\n n.2)\n\"Tsu-y\u00fcan (1226-1286) came to Japan\n when the H\u00f5j\u00f5 family was in power at Kamakura. He established the\n Engakuji monastery, which is one of the chief Zen monasteries in Japan. While\n still in China his temple was invaded by soldiers of the Y\u00fcan dynasty, who\n threatened to kill him, but Bukk\u00f5 was immovable and quietly uttered the\n following verse:\" (Essays in Zen Buddhism \u2013 First Series 255 n.2)\nWu-hs\u00fceh Tsu-y\u00fcan (\u7121\u5b78\u7956\u5143 Mugaku Sogen; also known as Fo-kuang Kuo-shih \u4f5b\u5149\u570b\u5e2b/Bukk\u00f5 Kokushi, 1226-1286)\nVariant character in the last line \u96fb\u5149\u5f71\u88cf\u65ac\u6625\u98a8 (\u88cf instead of \u88e1)\n\u00a0\nThere is not a room in\n the whole universe where one can insert even a single stick;\nI see the emptiness of\n all things\u2014no objects, no persons.\nI admire the sword of\n the Great Y\u00fcan40 three feet in length:\n[When it cuts at all,]\n it is like cutting the spring breeze with a flash of lightning.\n(Zen and Japanese Culture 201-2)\n40The\n Mongolian dynasty (1260-1367) that invaded China and replaced the Sung dynasty.\n (Zen and\n Japanese Culture 202) [\u5143 Y\u00fcan; \u5b8b\n Sung]\n\u00a0\nThe heaven and earth afford me no shelter at\n all;\nI'm glad, unreal are body and soul.\nWelcome thy weapon, O warrior of Yuan! Thy\n trusty steel,\nThat flashes lightning, cuts the wind of Spring,\n I feel. (The Spirit of Zen 95)\n\u00a0\nWu-hs\u00fceh Tsu-y\u00fcan's poem is\n reminiscent of a poem by Seng-chao (\u50e7\u8087 S\u00f5j\u00f5), a\n disciple of Kumarajiva, the founder of the San-lun (\u4e09\u8ad6\n Sanron) Sect of Buddhism. On the verge of death by a vagabond's sword,\n Seng-chao expressed his feelings in the following verse:\nIn body there exists no soul.\nThe mind is not real at all.\nNow try on me thy flashing steel,\nAs if it cuts the wind of Spring, I feel. (file\n ZenHistory)\n\u00a0\nEven the Fire is Cool\n\u4e09\u4f0f\u9589\u9580\u62ab\u4e00\u8872\u00a0\u00a0\u00a0 In the midsummer\n heat, the gate is closed and we're wearing monk's robes,\n\u517c\u7121\u852d\u677e\u7af9\u623f\u5eca\u00a0\u00a0\u00a0 In addition, there\n are no pines or bamboos shading the rooms and corridors,\n\u5b89\u79aa\u5fc5\u4e0d\u9808\u5c71\u6c34\u00a0\u00a0\u00a0 For a\n peaceful meditation, we need not to go to the mountains and streams;\n\u6ec5\u5374\u5fc3\u982d\u706b\u4ea6\u6dbc\u00a0\u00a0\u00a0 When thoughts are\n quieted down, fire itself is cool and refreshing.\nCh'an monk Tu Kou-hao (\u675c\u82df\u9db4 To Junkaku)\nFamous poem of T'ang monk and poet Tu Kou-hao, known as \u984c\u590f\u65e5\u609f\u7a7a\u4e0a\u4eba\u9662\u8a69.\n(Suzuki quotes only the last two verses of the\n poem, as the words of Zen master Kaisen (\u5feb\u5ddd), abbot of Erinji (\u6075\u6797\u5bfa) in Japan's Kai province. These\n were Kaisen's words prior to being burned alive in his temple by soldiers. Zen\n and Japanese Culture 79)\nThe last verse is used\n as a saying in Japan. (\u5fc3\u982d\u3092\u6ec5\u5374\u3059\u308c\u3070\u706b\u3082\u4ea6\u6dbc\u3057 Shint\u00f5 o mekkyaku sureba, hi mo mata suzushi.)\n\u00a0\nImmovable Mind\n\u6b32\u8b58\u6c38\u660e\u65e8 You wish to know the spirit of Yung-ming Zen?\n\u9580\u524d\u4e00\u6e56\u6c34 Look at the lake in front of the gate.\n\u65e5\u7167\u5149\u660e\u81f3 When the sun shines, it radiates light and brightness,\n\u6ce2\u593e\u6ce2\u6d6a\u8d77 When the wind comes, there arise ripples and waves.\nYung-ming Yen-shou (\u6c38\u660e\u5ef6\u58fd Y\u00f5my\u00f5 Enju; 904-975) disciple\n of T'ien-t'ai Te-chao (\u5929\u53f0\u5fb7\u662d Tendai Tokush\u00f5; 891-972). (The Golden Age of Zen 241, 321 n.41)\n\"There is a time for peaceful\n contemplation; there is a time for dynamic action; and all the time the lake\n remains itself.\" (The Golden Age of\n Zen 241)\n\u00a0\nHsiang-yen's Gatha of Enlightenment\n\u4e00\u6483\u5fd8\u6240\u77e5 Forgetting all knowledge at one stroke,\n\u66f4\u4e0d\u5047\u4fee\u6cbb I do not need\n cultivation anymore.\n\u52d5\u5bb9\u63da\u53e4\u8def Activity expressing the ancient road,\n\u4e0d\u5815\u6084\u7136\u6a5f I don't fall into passivity.\n\u8655\u8655\u7121\u8e64\u8de1 Everywhere trackless,\n\u58f0\u8272\u5fd8\u5a01\u5100 conduct beyond sound and form:\n\u8af8\u65b9\u9054\u9053\u8005 the adepts in all places\n\u54b8\u8a00\u4e0a\u4e0a\u6a5f call this the supreme state.\nG\u00e2th\u00e2 of enlightenment (\u7701\u609f\u5048) by Ch'an master Hsiang-yen Chih-hsien (\u9999\u56b4\u667a\u9591 Ky\u00f5gen Chikan)\n (Rational Zen 119)\n\u00a0\n\u4e00\u6483\u5fd8\u6240\u77e5 One stroke and all is gone,\n\u66f4\u4e0d\u5047\u4fee\u6cbb No need of stratagem or\n cure;\n\u52d5\u5bb9\u63da\u53e4\u8def Each and every action manifests the\n ancient Way.\n\u4e0d\u5815\u6084\u7136\u6a5f My spirit is never downcast,\n\u8655\u8655\u7121\u8e64\u8de1 I leave no tracks behind me,\n\u58f0\u8272\u5fd8\u5a01\u5100 Enlightenment is beyond speech, beyond gesture;\n\u8af8\u65b9\u9054\u9053\u8005 Those who are emancipated\n\u54b8\u8a00\u4e0a\u4e0a\u6a5f Call it the unsurpassed.\n(Two Zen Classics 40)\n\u00a0\n\u4e00\u6483\u5fd8\u6240\u77e5 One stroke has made me forget all my\n previous knowledge,\n\u66f4\u4e0d\u5047\u4fee\u6cbb No artificial discipline is\n at all needed;\n\u52d5\u5bb9\u63da\u53e4\u8def In every movement I uphold the\n ancient way,\n\u4e0d\u5815\u6084\u7136\u6a5f And never fall into the rut of mere\n quietism;\n\u8655\u8655\u7121\u8e64\u8de1 Wherever I walk no traces are left,\n\u58f0\u8272\u5fd8\u5a01\u5100 And my senses are not fettered by rules of\n conduct;\n\u8af8\u65b9\u9054\u9053\u8005 Everywhere those who have attained to the\n truth,\n\u54b8\u8a00\u4e0a\u4e0a\u6a5f All declare this to be of highest order.\n(Essays in Zen Buddhism \u2013 First Series\n 243)\n\u00a0\n\u4e00\u6483\u5fd8\u6240\u77e5 Ichigeki shochi o b\u00f5zu,\u00a0\u00a0\u00a0\u00a0\u00a0 At a single\n stroke all I'd known was forgotten,\n\u66f4\u4e0d\u5047\u4fee\u6cbb Sara ni\n sh\u00fbchi o karazu.\u00a0\u00a0\u00a0\u00a0 Now\n there's no further need for cultivation.\n(The Development of\n Chinese Zen After the Sixth Patriarch 18,\n 64)\n\u00a0\nYen-shou's Poem of Enlightenment\n\u6251\u843d\u975e\u4ed6\u7269\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Something\n dropped! It is no other thing;\n\u7e31\u6a2a\u4e0d\u662f\u5875\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Right\n and left, there is nothing earthy:\n\u5c71\u6cb3\u5e76\u5927\u5730\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Rivers\n and mountains and the great earth,\u2014\n\u5168\u9732\u6cd5\u738b\u8eab\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In\n them all revealed is the Body of the Dharmar\u00e2ja.\nCh'an master Yung-ming Yen-shou (\u6c38\u660e\u5ef6\u58fd Y\u00f5my\u00f5 Enju) (904-975)\n(Essays in Zen Buddhism \u2013 First Series\n 250)\nVariant of the line 3\n \u5c71\u6cb3\u53ca\u5927\u5730\n\"His realization took\n place when he heard a bundle of fuel dropping on the ground.\" (Essays in Zen Buddhism\n \u2013 First Series 250)\n\u00a0\nChang Chiu-ch'en's Poem of Enlightenment\n\u6625\u5929\u6708\u591c\u4e00\u8072\u86d9\n\u649e\u7834\u4e7e\u5764\u5171\u4e00\u5bb6\nIn a moonlit night on a spring day,\nThe croak of a frog\nPierces through the whole cosmos and\n turns it into\na single family!\nChang Chiu-ch'en (\u5f35\u4e5d\u6210) (The Golden Age of Zen\n 284, 324 n.88)\n\"The Upasaka Chang Chiu-ch'en (\u5f35\u4e5d\u6210) was pondering a koan when he was in the toilet. Suddenly he\n heard the croak of a frog, and he was awakened, as evidenced by the following\n lines:\" (The Golden Age of Zen 284)\n\u00a0\nNo-Mind\nVersified questions and\n replies between T'ang emperor Shun-tsung (\u9806\u5b97) and Ch'an master Fo-kuang Ju-man (\u4f5b\u5149\u5982\u6eff Bukk\u00f5 Nyoman):\n\u00a0\n\u4f5b\u5f9e\u4f55\u65b9\u4f86 From where did the Buddha\n come,\n\u6ec5\u5411\u4f55\u65b9\u53bb To where did the Buddha go?\n\u65e2\u8a00\u5e38\u4f4f\u4e16 If the Buddha is still around,\n\u4f5b\u4eca\u5728\u4f55\u8655 Where can be the Buddha found?\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shun-tsung\n\u00a0\n\u4f5b\u5f9e\u7121\u7232\u4f86 From\n non-activity the Buddha came\n\u6ec5\u5411\u7121\u7232\u53bb To\n non-activity the Buddha disappeared.\n\u6cd5\u8eab\u6eff\u865a\u7a7a Cosmic reality his spiritual\n body is,\n\u5e38\u4f4f\u7121\u5fc3\u8655 In no-mind the Buddha will\n appear.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ju-man\n\u00a0\n\u5c71\u6cb3\u8207\u5927\u6d77 Great mountains, rivers and\n seas,\n\u5929\u5730\u53ca\u65e5\u6708 Heaven and earth, sun and\n moon.\n\u6642\u81f3\u7686\u6b78\u76e1 Who says there is no birth and\n death?\n\u8ab0\u8a00\u4e0d\u751f\u6ec5 For even these meet their end\n soon.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shun-tsung\n\u00a0\n\u751f\u4ea6\u672a\u66fe\u751f Birth is also before birth,\n\u6ec5\u4ea6\u672a\u66fe\u6ec5 Death is also before death.\n\u4e86\u898b\u7121\u751f\u8655 If you have attained no-mind,\n\u81ea\u7136\u7121\u6cd5\u8aac Naturally there will be\n nothing left.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Ju-man\n(The Complete Book of\n Zen 242-3)\n\"Emperor Soon Zong\n of the Tand dynasty asked the Zen master Ru Man, in poetic style:\" (The\n Complete Book of Zen 242)\n(In The Complete Book of\n Zen, the longer verses are used partly to make quatrains. The original verses\n run as follows (the verses used in the above poems are emphasized):\nShun-tsung asked: \u4f5b\u5f9e\u4f55\u65b9\u4f86\u3001\u6ec5\u5411\u4f55\u65b9\u53bb\u3001\u65e2\u8a00\u5e38\u4f4f\u4e16\u3001\u4f5b\u4eca\u5728\u4f55\u8655\u3002\nJu-man replied:\n\u4f5b\u5f9e\u7121\u7232\u4f86\u3001\u6ec5\u5411\u7121\u7232\u53bb\u3001\u6cd5\u8eab\u6eff\u865a\u7a7a\u3001\u5e38\u4f4f\u7121\u5fc3\u8655\u3002\u6709\u5ff5\u6b78\u7121\u5ff5\u3001\u6709\u4f4f\u6b78\u7121\u4f4f\u3001\u4f86\u7232\u773e\u751f\u4f86\u3001\u53bb\u7232\u773e\u751f\u53bb\u3002\u6e05\u6de8\u771e\u5982\u6d77\u3001\u6e5b\u7136\u9ad4\u5e38\u4f4f\u3001\u667a\u8005\u5e38\u601d\u7dad\u3001\u66f4\u52ff\u751f\u7591\u616e\u3002\nShun-tsung asked:\n\u4f5b\u5411\u738b\u5bae\u4f86\u3001\u6ec5\u5411\u96d9\u6797\u6ec5\u3001\u4f4f\u4e16\u56db\u5341\u4e5d\u3001\u53c8\u8a00\u7121\u6cd5\u8aac\u3002\u5c71\u6cb3\u8207\u5927\u6d77\u3001\u5929\u5730\u53ca\u65e5\u6708\u3001\u6642\u81f3\u7686\u6b78\u76e1\u3001\u8ab0\u8a00\u4e0d\u751f\u6ec5? \u7591\u60c5\u7336\u82e5\u65af\u3001\u667a\u8005\u5584\u5206\u5225\u3002\n\u4f5b\u9ad4\u672c\u7121\u7232\u3001\u8ff7\u60c5\u5984\u5206\u5225\u3001\u6cd5\u8eab\u7b49\u865a\u7a7a\u3001\u672a\u66fe\u6709\u751f\u6ec5\u3002\u6709\u7de3\u4f5b\u51fa\u4e16\u3001\u7121\u7de3\u4f5b\u5165\u6ec5\u3001\u8655\u8655\u5316\u773e\u751f\u3001\u7336\u5982\u6c34\u4e2d\u6708\u3002\u975e\u5e38\u4ea6\u975e\u65b7\u3001\u975e\u751f\u4ea6\u975e\u6ec5\u3001\u751f\u4ea6\u672a\u66fe\u751f\u3001\u6ec5\u4ea6\u672a\u66fe\u6ec5\u3001\u4e86\u898b\u7121\u751f\u8655\u3001\u81ea\u7136\u7121\u6cd5\u8aac\u3002)\n\u00a0\nGathas of Shen-hsiu\n and Hui-neng\n\u8eab\u662f\u83e9\u63d0\u6a39 This body is the Bodhi-tree,\n\u5fc3\u5982\u660e\u93e1\u53f0 The soul is like a mirror bright;\n\u6642\u6642\u52e4\u62c2\u62ed Take heed to keep it always clean,\n\u83ab\u4f7f\u60f9\u5875\u57c3 And let no dust collect on it.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shen-hsiu\n\u00a0\n\u83e9\u63d0\u672c\u7121\u6a39 The Bodhi is not like the tree,\n\u660e\u93e1\u4ea6\u975e\u53f0 The mirror bright is nowhere shining;\n\u672c\u593e\u7121\u4e00\u7269 As there is nothing from the first,\n\u4f55\u8655\u60f9\u5875\u57c3 Where can the dust itself collect?\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hui-neng\n\u00a0\nG\u00e2th\u00e2s of Shen-hsiu (\u795e\u79c0 Jinsh\u00fb) and Hui-neng (\u6167\u80fd\n En\u00f5)\nFrom Hui-neng's Platform\n S\u00fbtra (T'an-ching \u58c7\u7d93/Danky\u00f5,\nfull title Liu-tsu Ta-shih Fa-pao-t'an-ching \u516d\u7956\u5927\u5e2b\u6cd5\u5bf6\u58c7\u7d93 Rokuso\n Daishi H\u00f5h\u00f5danky\u00f5)\n(Essays in Zen Buddhism \u2013 First Series\n 206, 207)\n\u00a0\n\u8eab\u662f\u83e9\u63d0\u6a39 The body is the tree of enlightenment.\n\u5fc3\u5982\u660e\u93e1\u53f0 The mind is the stand of a bright mirror.\n\u6642\u6642\u52e4\u62c2\u62ed Wipe it constantly and with ever-watchful diligence,\n\u52ff\u4f7f\u60f9\u5875\u57c3 To keep it uncontaminated by the worldly dust.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shen-hsiu\n(The Golden Age of Zen 60, 300 n.4)\n\u00a0\n\u83e9\u63d0\u672c\u7121\u6a39 Enlightenment is no tree,\n\u660e\u93e1\u4ea6\u975e\u53f0 Nor is the Bright Mirror a stand.\n\u672c\u593e\u7121\u4e00\u7269 Since it is not a thing at all,\n\u4f55\u8655\u60f9\u5875\u57c3 Where could it be contaminated by dust?\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hui-neng\n(The Golden Age of Zen 60, 300 n.5)\n\u00a0\nThe body is the Bodhi tree,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bodhi\n by nature is no tree,\nThe mind is like a mirror.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n mirror is inherently formless.\nEvery now and then dust and polish it,\u00a0 There is originally nothing,\nAnd let no dust settle on it.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 On\n what, then, can the dust settle?\n(Two Zen Classics 160-1)\n\u00a0\nThe body is like unto the Bodhi-tree,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Neither\n is there Bodhi-tree,\nAnd the mind to a mirror bright;\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nor\n yet a mirror bright;\nCarefully we cleanse them hour by hour\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Since\n in reality all is void,\nLest dust should fall upon them.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Whereon\n can the dust fall?\n(The Spirit of Zen 37)\n\u00a0\nThe body is the tree of enlightenment,\u00a0\u00a0 Enlightenment is basically not a\n tree,\nAnd the mind like a clear mirror stand;\u00a0 And the clear mirror not a stand.\nTime and again wipe it diligently,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fundamentally\n there is not a single thing\u2014\nDon't let it gather dust.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Where\n can dust collect?\n(Transmission of Light\n 140-1)\n\u00a0\nThe body is the bodhi-tree,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Bodhi\n is actually not a tree,\nThe mind is like the mirror bright.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The\n mind not a mirror bright.\nClean it diligently every time,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Buddha\n nature is always tranquil,\nDo not ever let dust alight.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wherefore\n can dust alight?\n(The Complete Book of\n Zen 81)\n\u00a0\nThe body is the tree of wisdom,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wisdom\n never had a tree,\nthe mind a bright mirror in its stand.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 the\n bright mirror lacks a stand.\nAt all times take care to keep it polished,\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Fundamentally\n there is not a single thing\u2014\nnever let the dust and grime collect!\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 where\n could the dust and grime collect?\n(Zen: Tradition and\n Transition 127)\n\u00a0\nJapanese readings of the g\u00e2th\u00e2s:\n\u00a0\n\u8eab\u662f\u83e9\u63d0\u6a39 Mi wa kore Bodaiju\n\u5fc3\u5982\u660e\u93e1\u53f0 Shin wa meiky\u00f5dai no gotoshi\n\u6642\u6642\u52e4\u62c2\u62ed Jiji ni tsutomete fusshiki shite\n\u83ab\u4f7f\u60f9\u5875\u57c3 Jin'ai o shite hikashimuru koto nakare\u00a0\u00a0 Shen-hsiu\n\u00a0\n\u83e9\u63d0\u672c\u7121\u6a39 Bodai moto ju nashi\n\u660e\u93e1\u4ea6\u975e\u53f0 Meiky\u00f5 mo mata dai ni arazu\n\u672c\u593e\u7121\u4e00\u7269 Honrai muichimotsu\n\u4f55\u8655\u60f9\u5875\u57c3 Dore no sho ni ka\n jin'ai o hikan\u00a0\u00a0 Hui-neng\n\u00a0\nVariations of Hui-neng's g\u00e2th\u00e2 in two different manuscripts:\nK\u00f5sh\u00f5ji manuscript, Ky\u00f5to\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Tun-huang (Tonk\u00f5) manuscript\n(\u8208\u8056\u5bfa\u672c)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 (\u6566\u714c\u672c)\n\u83e9\u63d0\u672c\u7121\u6a39 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u83e9\u63d0\u672c\u7121\u6a39\n\u660e\u93e1\u4ea6\u975e\u53f0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u660e\u93e1\u4ea6\u7121\u53f0\n\u672c\u593e\u7121\u4e00\u7269\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4f5b\u6027\u5e38\u6e05\u6d44\n\u4f55\u8655\u60f9\u5875\u57c3 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4f55\u8655\u6709\u5875\u57c3\n\"According to the\n Tun-huang MS. copy of the Platform S\u00fbtra, the third line reads: 'The Buddha-nature is ever pure and undefiled'\n \" (Essays\n in Zen Buddhism \u2013 Second Series 46 n.1) \u4f5b\u6027\u5e38\u6e05\u6d44\n\u00a0\nGathas of Wo-lun and\n Hui-neng\n\"A monk once made\n reference to a g\u00e2th\u00e2 composed by Wo-luan which reads as follows:\"\n (Essays in\n Zen Buddhism \u2013 First Series 225)\n\"Hearing this, the\n sixth patriarch remarked: 'That is no enlightenment but leads one into a state\n of bondage. Listen to my g\u00e2th\u00e2:\" (Essays in Zen Buddhism\n \u2013 First Series 225)\n\u00a0\n\u81e5\u8f2a\u6709\u4f0e\u5006 I, Wo-luan, know a device\n\u80fd\u65b7\u767e\u601d\u60f3 Whereby to blot out all my thoughts:\n\u5c0d\u5883\u5fc3\u4e0d\u8d77 The objective world no more stirs the\n mind,\n\u83e9\u63d0\u65e5\u65e5\u9577 And daily matures my Enlightenment!\u00a0\u00a0 Wo-lun\n\u00a0\n\u60e0\u80fd\u6c92\u4f0e\u5006 I, Hui-neng, know no\n device\n\u4e0d\u65b7\u767e\u601d\u60f3 My thoughts are not suppressed:\n\u5c0d\u5883\u5fc3\u6578\u8d77 The objective world ever stirs the\n mind,\n\u83e9\u63d0\u4f5c\u9ebc\u9577 And what is the use of maturing\n Enlightenment?\n \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hui-neng\nG\u00e2th\u00e2s of Wo-lun (\u81e5\u8f2a Garin) and Hui-neng (\u6167\u80fd En\u00f5)\nFrom Hui-neng's\n T'an-ching (Essays\n in Zen Buddhism \u2013 First Series 225)\n\u00a0\n\u81e5\u8f2a\u6709\u4f0e\u5006 Wo-Lun possesses a special aptitude:\n\u80fd\u65b7\u767e\u601d\u60f3 He can cut off all thoughts.\n\u5c0d\u5883\u5fc3\u4e0d\u8d77 No situation can stir his mind.\n\u83e9\u63d0\u65e5\u65e5\u9577 The Bodhi tree grows daily in him. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Wo-lun\n\u00a0\n\u60e0\u80fd\u6c92\u4f0e\u5006 Hui-neng has no special aptitude:\n\u4e0d\u65b7\u767e\u601d\u60f3 He does not cut off any thoughts.\n\u5c0d\u5883\u5fc3\u6578\u8d77 His mind responds to all situations.\n\u83e9\u63d0\u4f5c\u9ebc\u9577 In what way can the Bodhi tree grow? \u00a0 Hui-neng\nFrom Hui-neng's\n T'an-ching (The\n Golden Age of Zen 81, 302 n.33)\n\u00a0\nEmptiness\n Gnashing\n its Teeth\n\u622a\u65ad\u4f5b\u7956\u00a0\u00a0\u00a0\u00a0\u00a0 Buddhas and patriarchs\n cut to pieces;\n\u5e38\u78e8\u5439\u6bdb\u00a0\u00a0\u00a0\u00a0\u00a0 The sword is ever kept\n sharpened.\n\u6a5f\u8f2a\u8ee2\u51e6\u00a0\u00a0\u00a0\u00a0\u00a0 Where the wheel turns,\n\u865a\u7a7a\u54ac\u7259\u00a0\u00a0\u00a0\u00a0\u00a0 The void gnashes its teeth.\nDeath verse of Sh\u00fbh\u00f5\n My\u00f5ch\u00f5 (\u5b97\u5cf0\u5999\u8d85, titled Dait\u00f5\n Kokushi, 1282-1337)\n(Manual of Zen Buddhism 148)\n\"For many years Shuho had been unable to\n meditate in the full lotus position because of a crippled leg. When he felt\n death approaching, he broke his leg with his own hands and took the full lotus.\n Then, despite agonizing pain, he wrote his final words and died with the last\n stroke of the brush.\" (Samadhi 41)\n\u00a0\nBright Pearl\n\u6211\u6709\u660e\u73e0\u4e00\u9846\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 There\n is a bright pearl within me,\n\u4e45\u88ab\u5875\u52de\u95dc\u9396\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Buried\n for a long time under dust.\n\u4eca\u671d\u5875\u76e1\u5149\u751f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Today,\n the dust is gone and the light radiates,\n\u7167\u7834\u5c71\u6cb3\u842c\u6736\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Shining\n through all the mountains and rivers.\nMaster Yueh of Ch'a-ling (\u8336\u9675\u90c1) (The Golden Age\n of Zen 248, 322\n n.7)\nMaster Yueh of Ch'a-ling \"came to his enlightenment when he slipped and fell in crossing a\n bridge, and that he hit off a very wonderful gatha on the occasion.\" (The Golden Age of Zen 248)\n\u00a0\n\u6211\u6709\u660e\u73e0\u4e00\u9846\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 I\n have one jewel shining bright,\n\u4e45\u88ab\u5875\u52de\u95dc\u9396\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Long\n buried it was under worldly worries;\n\u4eca\u671d\u5875\u76e1\u5149\u751f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This\n morning the dusty veil is off and restored is its lustre,\n\u7167\u7834\u5c71\u6cb3\u842c\u6736\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Illuminating\n rivers and mountains and ten thousand things.\n\u00a0\n\u4e45\u88ab\u5875\u52de\u95dc\u9396\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Long\n buried it was underneath worldly worries;\n\u4eca\u671d\u5875\u76e1\u5149\u751f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This\n morning the dusty veil is off, and restored its lustre,\n\u7167\u7834\u5c71\u6cb3\u842c\u6736\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Illuminating\n the blue mountains in endless undulations.\n(Essays in Zen Buddhism \u2013 Second Series\n 211)\n\u00a0\nBetween Heaven and Earth\n\u6625\u5c71\u758a\u4e82\u9752 The spring mountains covered with\n layers of most variegated colors,\n\u6625\u6c34\u6f3e\u865a\u78a7 And the spring streams fancifully\n laden with the reflecting images.\n\u5be5\u5be5\u5929\u5730\u9593 Standing by himself between heaven and earth,\n\u7368\u7acb\u671b\u4f55\u6975 Facing infinitude of beings.\nCh'an master Hs\u00fceh-t'ou\n Ch'ung-hsien (\u96ea\u7ac7\u91cd\u986f Secch\u00f5 J\u00fbken, 980-1052)\n(Zen and Japanese Culture 298)\n\u00a0\nThe Essence\n\u4e00\u5b57\u4e03\u5b57\u4e09\u4e94\u5b57\u00a0\u00a0\u00a0 One, seven, three, five.\n\u842c\u8c61\u7aae\u593e\u4e0d\u7232\u62e0\u00a0\u00a0\u00a0 What\n you search for cannot be grasped.\n\u591c\u6df1\u6708\u767d\u4e0b\u6ec4\u6e9f\u00a0\u00a0\u00a0 As the night deepens, the\n moon brightens over the ocean.\n\u635c\u5f97\u9a6a\u73e0\u6709\u591a\u8a31\u00a0\u00a0\u00a0 The black dragon's jewel is\n found in every wave.\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Looking\n for the moon, it is here in this wave and the next.\nA verse that master Hsueh-t'ou\n Ch'ung-hsien wrote for a disciple\n\u00a0\nOne, seven, three, five.\nWhat you search for cannot be\n grasped.\nAs the night deepens,\nthe moon brightens over the ocean.\nThe black dragon's jewel\nis found in every wave.\nLooking for the moon,\nit is here in this wave\nand the next. \n(Translated by Yasuda Joshu Roshi\n and Anzan Hoshin Roshi, from Cooking Zen, Great Matter Publications.\n 1996)\n\u00a0\nNotes\n1. Ch'an master Hsueh-t'ou\n Ch'ung-hsien (\u96ea\u7ac7\u91cd\u986f Xuedou Zhongxian/Secch\u00f5 J\u00fbken,\n 980-1052). The second ideogram is a false character (usoji). (Usoji for t'ou: \u7ac7 or \u8cfd) There\n is also a newer form of the fourth ideogram: \u9855. See The Development of\n Chinese Zen After the Sixth Patriarch 39 for the\n correct ideogram.\n2. Master Hsueh-t'ou\n gathered the one hundred k\u00f5an that became the Blue Cliff Records (Pi-yen\n Lu \u78a7\u5dd6\u9332/Hekigaroku).\n3. The poem is from Zen master D\u00f5gen Kigen's\n (\u9053\u5143\u5e0c\u7384 1200-1253) Instructions for the Head Cook (Tenzo Ky\u00f5kun \u5178\u5ea7\u6559\u8a13).\n\u00a0\nHuai's Poem of Enlightenment\nOne, two, three, four,\n five, six, seven\u2014\nYes, many thousand feet\n high is the mountain peak, and lo, someone stands there on one leg;\nHe has carried away the\n gem from the dragon's jaws,\nAnd Vimalak\u00eerti's\n secrets he holds in one word.\nI-huai of T'ien-i (Essays in Zen Buddhism\n \u2013 Second Series 206)\n\"While he was\n carrying water, the pole suddenly broke, and the incidence gave him the chance\n to become conscious of the truth hitherto hidden to him. The poem he composed\n to express the feeling he then had runs as follows:\" (Essays in Zen Buddhism\n \u2013 Second Series 206)\n\u00a0\nDetached\nBe detached,\n be detached!\nBe\n thoroughly detached!\nWhat then?\nThe pine is\n green,\nAnd white is\n the snow.\nAuthor\n unknown (The Essentials of Zen Buddhism 237)\n\u00a0\n\u9591\u5750\u6797\u6a39\u9593\u3001\u5bc2\u7136\u6ec5\u8846\u60e1\n\u606c\u6fb9\u5f97\u4e00\u5fc3\u3001\u65af\u6a02\u975e\u5929\u6a02\n\u4eba\u6c42\u5bcc\u8cb4\u5229\u3001\u540d\u8863\u597d\u7240\u8925\n\u65af\u6a02\u975e\u5b89\u7a69\u3001\u6c42\u5229\u7121\u53ad\u8db3\n\u8872\u8863\u884c\u4e5e\u98df\u3001\u52d5\u6b62\u5fc3\u5e38\u4e00\n\u81ea\u4ee5\u667a\u6167\u773c\u3001\u89c0\u77e5\u8af8\u6cd5\u5be6\n\u7a2e\u7a2e\u6cd5\u9580\u4e2d\u3001\u7686\u4ee5\u7b49\u89c0\u5165\n\u89e3\u6167\u5fc3\u5bc2\u7136\u3001\u4e09\u754c\u7121\u80fd\u53ca\nMonks sit peacefully among the\n trees,\nRidding themselves of illusion with\n a calm mind.\nQuietly realizing enlightenment,\nThey experience a joy that is beyond\n that of heaven.\nLaymen seek fame and profit,\nOr fine robes, seats, and bedding.\nThough the joy in getting them is\n only fleeting,\nThey are untiring in their quest.\nMonks, however, beg for food in\n humble robes,\nTheir daily actions being one with\n the Way.\nWith their Wisdom-eye opened\nThey realize the essence of the Law.\nGathering all together to listen\nTo the countless Buddhist teachings,\nThey leave behind the world of\n illusion,\nQuietly enveloped in enlightenment's\n Wisdom.\nBodhisattva N\u00e2g\u00e2rjuna\nFrom Treasury of Eyes of True\n Teaching (Sh\u00f5b\u00f5 Genz\u00f5 \u6b63\u6cd5\u773c\u85cf) of\n D\u00f5gen\n(Zen Master Dogen 69-70)\n\u00a0\nLight Itself\nDwell!\nYou are Light itself.\nRely on yourself,\nDo not rely on others.\nThe Dharma is the Light,\nRely on the Dharma.\nDo not rely on anything other than\n Dharma.\nA Pali verse (Zen Word, Zen Calligraphy\n 31)\n\u00a0\nPoem on Bodhidharma\nPoem by Lu Yu, a famous poet of Southern Sung\n Dynasty (1131-1162). A poem describing Bodhidharma's personal philosophy.\n\u5b97\u9678\u6e38\u7232\u9054\u78e8\u8a69\n\u4ea6\u4e0d\u89a9\u60e1\u800c\u751f\u5acc\u3001\u4ea6\u4e0d\u89c0\u5584\u800c\u52e4\u63aa\n\u4ea6\u4e0d\u6368\u667a\u800c\u8fd1\u611a\u3001\u4ea6\u629b\u8ff7\u800c\u5c31\u609f\n\u9054\u5927\u9053\u516e\u904e\u91cf\u3001\u3000\u901a\u4f5b\u5fc3\u516e\u51fa\u5ea6\n\u4e0d\u8207\u51e1\u8056\u540c\u7d93\u3001\u3000\u8d85\u7136\u540d\u4e4b\u66f0\u7956\nOthers are revolted, I\n am unmoved.\nGripped by desires, I am\n unmoved.\nHearing the wisdom of\n sages, I am unmoved.\nI move only in my own\n way. (Muscle/Tendon Changing and Marrow/Brain Washing Chi Kung 24)\n\u00a0\nThree Mysteries\n\u4e09\u7384\u4e09\u8981\u4e8b\u96e3\u5206\n\u5f97\u610f\u5fd8\u8a00\u9053\u6613\u89aa\n\u4e00\u53e5\u660e\u660e\u8a72\u842c\u8c61\n\u91cd\u967d\u4e5d\u65e5\u83ca\u82b1\u65b0\nThe three mystical doors and the three essential\n points\nAre in actuality hard to divide and distinguish.\nIf you get the idea, you must forget the words:\nThis is the simple way to approach the Tao.\nAll phenomena are clearly comprehended in one\n sentence:\nAt the feast of Double-Nine, the chrysanthemums\n bloom afresh.\nCh'an master Fen-yang Shan-chao (\u6c7e\u967d\u5584\u662d Funny\u00f5\n Zensh\u00f5, 947-1024)\n(The Golden Age of Zen 209-10, 317 n.45)\n\u00a0\nDead Man's Zazen\n\u751f\u593e\u5750\u4e0d\u81e5 While living, one sits up and lies\n not,\n\u6b7b\u53bb\u81e5\u4e0d\u5750 When dead, one lies and sits not;\n\u5143\u662f\u81ed\u9aa8\u982d A set of ill-smelling skeleton!\n\u4f55\u7232\u7acb\u529f\u8ab2 What is the use of\n toiling and moiling so?\nA g\u00e2th\u00e2 by Hui-neng, T'an-ching (Essays in Zen\n Buddhism \u2013 First Series 216)\n\u00a0\n\u751f\u593e\u5750\u4e0d\u81e5 When alive, one keeps sitting without\n lying down:\n\u6b7b\u53bb\u81e5\u4e0d\u5750 When dead, one lies down without\n sitting up.\n\u4e00\u5177\u81ed\u9aa8\u982d In both cases, a set of stinking\n bones!\n\u4f55\u7232\u7acb\u529f\u8ab2 What\n has it to do with the great lesson of life?\n(The Golden Age of Zen 82, 302 n.38)\n\u00a0\n\u751f\u593e\u5750\u4e0d\u81e5 A living man who sits and does not\n lie down,\n\u6b7b\u53bb\u81e5\u4e0d\u5750 A dead man who lies down and does not\n sit!\n\u5143\u662f\u81ed\u9aa8\u982d After all these are just dirty\n skeletons. (The Way of Zen 111, 218 hh)\n\u00a0\nThe bamboo shadows are\n sweeping the stairs,\nBuy no dust is stirred:\nThe moonlight penetrates\n deep in the bottom of the pool,\nBut no trace is left in\n the water.\nAuthor unknown (Essays in Zen Buddhism\n \u2013 First Series 352)\n\u00a0\nBeyond the Gate\n\u9748\u5149\u4e0d\u6627\u00a0\u00a0\u00a0\u00a0\u00a0 The celestial radiance undimmed,\n\u842c\u53e4\u5fbd\u7337\u00a0\u00a0\u00a0\u00a0\u00a0 The norm lasting for ever more;\n\u5165\u6b64\u9580\u4f86\u00a0\u00a0\u00a0\u00a0\u00a0 For him who entereth this gate,\n\u83ab\u5b58\u77e5\u89e3\u00a0\u00a0\u00a0\u00a0\u00a0 No reasoning, no learning.\nCh'an master P'ing-t'ien\n P'u-an (\u5e73\u7530\u666e\u5cb8 Heiden Fugan)\nFrom Ching-te Record of the Transmission of the\n Lamp (Ching-te Ch'uan-teng Lu \u666f\u5fb3\u50b3\u71c8\u9332/Keitoku\n Dent\u00f5roku), book 9 \u5e73\u7530\u666e\u5cb8\u7ae0\n(Essays in Zen Buddhism \u2013 Second Series\n 101)\n(In Ching-te Ch'uan-teng Lu the first line is \u795e\u5149\u4e0d\u6627)\n\u00a0\nQuietitude\nHere rules an absolute\n quietness, all doings subside;\nJust a touch, and lo, a\n roaring thunder-clap!\nA noise that shakes the\n earth, and all silence;\nThe skull is broken to\n pieces, and awakened I am from the dream!\nTu-feng Chi-shan's\n stanza, from Chu-hung's Biographies of the Famous Zen Masters of Ming\n(Essays in Zen Buddhism \u2013 Second Series\n 133 n.2)\n\u00a0\nOne with It\nLong seeking it through\n others,\nI was far from reaching\n it.\nNow I go by myself;\nI meet it everywhere.\nIt is just I myself,\nAnd I am not itself.\nUnderstanding this way,\nI can be as I am.\nCh'an master Tung-shan\n Ling-chia (\u6d1e\u5c71\u826f\u4ef7 T\u00f5san Ry\u00f5kai, 807-869) (Two Zen Classics 267)\n\u00a0\nDo not seek from\n another,\nOr you will be estranged\n from self.\nI now go on alone,\nFinding I meet It\n everywhere.\nIt now is I,\nI now am not It.\nOne should understand in\n this way\nTo merge with suchness\n as is. (Transmission of Light 38)\n\u00a0\nDon't seek from others,\nOr you'll be estranged\n from yourself.\nI now go on alone\u2014\nEverywhere I encounter\n It.\nIt now is me, I now am\n not It.\nOne must understand in\n this way\nTo merge with being as\n is. (Transmission of Light 167)\n\u00a0\nA Death Verse\nI rebuke the wind and revile the rain,\nI do not know the Buddhas and patriarchs;\nMy single activity turns in the twinkling of an\n eye,\nSwifter even than a lightning flash.\nDeath verse of Zen master Nanpo\n J\u00f5my\u00f5 (titled Dai\u00f5 Kokushi \u5927\u61c9\u570b\u5e2b, 1235-1308)\n(Zen Buddhism: A\n History, Japan, 40)\n\u00a0\nOld Pan Kou\nOld Pan Kou knows nothing about time\nand nothing about space has well.\nHis life is self-natured and self-sufficient.\nHe needs to ask for nothing outside of his own\n being.\nThe genesis of the world is the exercise of his\n mind.\nWhen his mind starts to think, the world starts\n to move.\nThe world has never been made by any special\n desing.\nNeither has an end ever been put to it.\nThe Song of Pan Kou\n\u00a0\nContentment\n\u677e\u8001\u96f2\u9591\u00a0\u00a0\u00a0\u00a0\u00a0 As the\n pines grew old and the clouds idled\n\u66e0\u7136\u81ea\u9069\u00a0\u00a0\u00a0\u00a0\u00a0 He\n found boundless contentment within himself.\nBabo, preface to\n The Record of Lin-chi (Lin-chi Lu \u81e8\u6e08\u9332/Rinzairoku)\n(Zen Word, Zen Calligraphy 127)\n\u00a0\nMind and\n Senses\nThe mind is\n an organ of thought and objects are set against it:\nThe two are\n like marks on the surface of the mirror;\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 When\n the dirt is removed, the light begins to shine.\nBoth mind\n and objects being forgotten, Ultimate Nature\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 reveals\n itself true.\nYung-chia\n Hs\u00fcan-ch\u00fceh (\u6c38\u5609\u7384\u89ba Y\u00f5ka Genkaku) (The Essentials of Zen Buddhism 236)\n\u00a0\nFree Spirit\nEvery day I'm either in\n a wine shop or a brothel,\nA free-spirited monk who\n is hard to fathom;\nMy surplice always\n appears torn and dirty,\nBut when I patch it, it\n smells so sweet.\nCh'an master Tao-chi\n (Lust for Enlightenment 92)\n\u00a0\nThree Teachings into One\n\u9053\u51a0\u5112\u5c65\u4f5b\u8888\u88df\u00a0\u00a0\u00a0 With a Taoist cap,\n a Buddhist cassock, and a pair of Confucian shoes,\n\u6703\u6210\u4e09\u5bb6\u4f5c\u4e00\u5bb6\u00a0\u00a0\u00a0 I have harmonized\n three houses into one big family!\n(The Golden Age of Zen\n 254, 322\n n.23)\n\u00a0\nAutumn Wind\n\u671d\u65e5\u5f85\u3064\u00a0\u00a0\u00a0\u00a0\u00a0 Asahi matsu\n\u8349\u8449\u306e\u9732\u306e kusaha no tsuyu no\n\u7a0b\u7121\u304d\u306b\u00a0\u00a0\u00a0\u00a0\u00a0 hodo naki ni\n\u6025\u304e\u306a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 isogina\n\u7acb\u3061\u305e\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 tachizo\n\u91ce\u8fba\u306e\u79cb\u98a8 nobe no akikaze\nOn leaf and grass\nAwaiting the morning sun\nThe dew melts quickly\n away.\nHaste thee not, O autumn\n wind\nWho dost now stir in the\n fields!\nA verse (on'uta \u5fa1\u6b4c)\n composed by D\u00f5gen Kigen (\u9053\u5143\u5e0c\u7384 1200-1253) shortly\n before his death\n(Zen Buddhism: A\n History, Japan, 72)\n\u00a0\nForgetting the Self\nTo learn Buddha Dharma is to learn\n the self.\nTo learn the self is to forget the\n self.\nTo forget the self is to become one\n with\nendless dimension, Universal Mind.\nD\u00f5gen (Zen Word, Zen\n Calligraphy 23)\n(\"Endless dimension, Universal\n Mind\" is another name for Amit\u00e2bha Buddha)\n\u00a0\nThis is Our World\nWe eat, excrete, sleep, and get up;\nThis is our world.\nAll we have to do after that\u2013\nIs to die.\nD\u00f5ka (way\n song/poem) by Zen\n master Ikky\u00fb Sojun (\u4e00\u4f11\u5b97\u7d14) (The Way of Zen 162)\n\"In Japan,\n wandering monks are called unsui\u2014literally, 'cloud\n and water'\u2014as a reminder to be always floating and flowing. Ikkyu himself\n took the moniker Kyoun, or 'Crazy Cloud,' to describe his eccentric,\n nonconformist style of zen. (In Japan, the word kyo has connotations of bravery and high intention, of living outside the\n rules in order to retain the spirit of the rules.) He called his collected\n poems the 'Crazy Cloud Anthology.' \" (Zen Sex 148) Crazy cloud (\u72c2\u96f2 Ky\u00f5un)\n\u00a0\nSelflessness\nMisery only doth exist,\n none miserable,\nNo doer is there; naught\n save the deed is found.\nNirv\u00e2na is, but\n not the man who seeks it.\nThe Path exists, but not\n the traveller on it.\nVisuddhimagga (chapt.\n 16)\nTrs. H.C. Warren (Essays in Zen Buddhism\n \u2013 Second Series 311)","title":"Zen masters say \"Don't seek the truth - just drop your opinions","type":"page"}