by Li Yu
His questioners were greatly impressed with his answers, which, they felt, contained insights never before expressed by an eminent priest.
By virtue of these three abstentions, he became famous despite himself. But although visitors flocked there from all quarters to join the order, he would not accept them easily. Before giving applicants the tonsure, he insisted on examining them to ensure that they had a good moral basis and had renounced all worldly desires, and if he felt the slightest doubt, he would reject them out of hand. For this reason, despite the many years he had been in the order, he had very few disciples. He lived alone beside a mountain stream in a small thatched hut that he had built with his own hands, eating the food he grew himself and drinking the water from his stream. He wrote out a pair of scrolls, which he stuck on the uprights in his hut. They read,
No ease or comfort is to be found in the study of Buddhism; through all eighteen hells you must make your way.
It is no simple matter to understand Zen; how many thousand prayer mats have you worn out?
Even in these scrolls one can see his lifelong mortification of the flesh.
One day of dismal autumn wind, when the trees were shedding their leaves and the drone of insects filled the air, the priest rose early in the morning, swept the leaves from his door, changed the pure water before the image of Buddha, inserted the incense, and then, placing a prayer mat in the center room, sat down cross-legged upon it to meditate. By chance he had forgotten to shut the door, and suddenly a young student attended by two pages came walking in. In appearance:
An expression like autumn water,
A form like a spring cloud.
A face like Pan An's,
A waist like Shen Yue's.
An unpowdered complexion pale as any woman's,
Unrouged lips rosy as any maiden's.
Eyebrows so long as to meet his eyes,
A form so delicate as hardly to bear his clothes.
A jet-black crepe-silk cap he had,
Matching his face like a crown of jade.
Bright red tapestry-silk shoes he wore,
And stepped as lightly as if walking on clouds.
These lines describe the grace and charm of his whole person, and yet they give only the most general of accounts. If you were to try describing the various parts of his body one by one, you could write dozens of rhapsodies and hundreds of eulogies and still not do them justice. But with the single exception of his eyes, his features, fine as they were, were not greatly superior to other people's. His eyes, however, were quite extraordinary. Extraordinary in what way, you ask. A lyric to the tune " Moon Over West River " supplies the answer:
Crevices fine as delicate jade,
Pupils frozen-crystal clear.
Their black and white too bold a clash,
Flames forever on the move.
At sight of man, they're white,
At sight of woman, black.
In contrast, Ruan Ji's eyes were short on passion; [19]
No mirror they, of pretty girls.
Eyes of this type are what are commonly known as lustful eyes. People who have them generally prefer the covert glance to the direct gaze, and reserve it for their specialty, which is peeping at women. They do not need to be at close range, either. Even when hundreds of feet away, they need flash only a single glance at a girl to tell if she is pretty or not. If she is pretty, they'll send her a wink. If she is a proper, highly principled girl and passes by with her head lowered, not glancing at the man's face, the wink has fallen on stony ground. But if they meet a woman with lustful eyes, one who shares their own weakness, then winks will pass back and forth, a whole love letter will be exchanged through their eyes, and they'll be inextricably involved. That is why, for both men and women, it is by no means a blessing to be born with such eyes, for they lead only to the loss of honor and reputation. If your honorable eyes are of this kind, gentle reader, you must exercise the greatest care.
On this occasion the student came in and bowed four times before the image of Buddha and another four times before the priest. He then straightened up and stood to one side, stock-still and bolt upright. The priest, having already begun his meditations, was unable to return his greeting. Only when he had finished his duties did he leave the prayer mat and give four deep bows in return. Then, inviting his visitor to sit down, he asked him his name.
"Your disciple," said the student, "has come from a long way off to pursue his studies in Zhejiang. My sobriquet is Scholar Vesperus. Hearing that the master is the most eminent priest of the age and a living buddha between Heaven and Earth, I have fasted and observed the proscriptions, and I come here to do him reverence."
Storyteller, when you told us just now that the priest asked him his name, why didn't he give his family and personal names instead of a sobriquet?
Gentle reader, you should understand that the intellectuals at the end of the Yuan dynasty held to certain rather unusual practices. Educated men were reluctant to use their family and personal names and addressed each other by their sobriquets instead. Thus everybody had a sobriquet. Some called themselves Scholar This, some called themselves Savant That, while others called themselves Master Whatever. In general, the young men used the word Scholar, the middle-aged Savant, and the elderly Master. The characters that formed the sobriquet all had their various connotations, signifying some passion or predilection. The only requirement in choosing your characters was that their meaning be apparent to you; it was not necessary that it be apparent to everybody else.
Since the student was preoccupied with sex and favored the nighttime over the daytime and the earlier part of the night over the later part, he had, on seeing the lines "What of the night? Vesper's still the hour" in the Poetry Classic, plucked a character or two out of context and taken the name Scholar Vesperus. [20]
Embarrassed by the young man's effusive greeting, the priest replied with a few modest phrases.
By this time the vegetables in the priest's earthenware pot were ready to eat. Since his visitor had come such a long way, the priest thought he must be famished and asked him to stay and share the morning meal. Then, sitting there opposite each other, they began to discuss Zen, in which their wits proved to be evenly matched. The reason for this was that Vesperus, in addition to being highly intelligent, had not only prepared himself thoroughly in his examination subjects, he had also ranged through the texts of all the various religions and philosophies. Zen subtleties that others would not have understood even after long explanations he grasped completely as soon as the priest touched on them. Although the latter did not voice the thought, he could not help musing, What a fine intelligence the man has! But the Creator is at fault for giving him this physical form. Why match a heart that was meant for the study of Buddha with a face that will lead to damnable deeds? In his looks and demeanor I see all the signs of a notorious satyr who, should I fail to get him into my leather bag, will wreak havoc in the women's quarters with his clandestine amours. Goodness knows how many women throughout the world will be ruined by him! If I'd never met this troublemaker, I could have ignored him, but I would be offending against the principle of compassion if I did not try for mankind's sake to stop him. Even if the root of evil should prove too firmly planted, I will at least have done my best!
"Ever since I set my heart on the salvation of mankind," he said to Vesperus, "these eyes of mine have observed countless people. Those stupid husbands and wives who refuse to turn to goodness we can ignore. But even the scholars who come here to study Zen, like the officials who come to hear the doctrine, are rank novices. In general it takes a different kind of intelligence to understand Zen than to understand doctrine, Zen being much the harder. People who understand ten times as much as they are taught in Confucianism can expect to understand only twice as much on turning to Buddhism. So I am pleasantly surprised at your perceptiveness, worthy lay brother. If you were to apply it to Zen, you could expect to attain perfect understanding within just a few y
ears. For a human born into an earthly existence, attaining physical form is the easy part, attaining a soul the difficult. Mere time is easy to endure, it's an eon that is hard. Having the innate capacity to become a buddha, you must not take the demons' road. Why not seize this moment, in the bloom of your youth, to rid yourself of sexual desire and take your vows as a monk? Common clay though I am, I may still serve to bring out better things in you. If you will take this pledge and secure the fruits of enlightenment, after your death you will not only share sacrificial benefits with other priests, you will also escape the rule of the demons in Hell. Well, layman, what do you say?"
"Your disciple has long aspired to join the order," said Vesperus, "and at some point in the future I shall certainly turn to it. But I have two unfulfilled desires that I cannot rid myself of. I intend to return and fulfill them while I'm still young, enjoying a few years of pleasure and ensuring that my life has not been lived in vain. There will be time enough afterward for ordination."
"May I inquire what your two desires are?" asked the priest. "Can I assume that you want to do justice to your studies by gaining an appointment in some prosperous place and also to repay the Court by winning glory in foreign parts?"
Vesperus shook his head. "It's not fame and glory that I seek. Although all educated men are expected to try, those certain to succeed are far outnumbered by those destined for failure. Even Liu Fen was failed by the examiners, even Li Bai never succeeded. [21] Your talents may seem certain to bring you success, but you still need the right destiny, and I can hardly arrange that for myself! Glory and high achievement are dependent on fate, and if Heaven denies you the opportunity for glory and men the chance of achievement, even if you have the loyalty of Yue Fei and the integrity of Guan Yu, you'll still just be beating your brains out and sacrificing your life with no guarantee of ever making a contribution to your country! [22] I know how fame and fortune work, and what I am seeking is not to be found among such things."
"In that case, what do your desires consist of?"
"What I seek are rewards I can achieve through my own efforts, things I can count on. They are no pipe dreams, nor are they particularly difficult to obtain. To make no bones about it, master, your disciple's memory for texts, his grasp of doctrine, and the quality of his prose style are all absolutely first-rate. Our present-day men of letters are reduced to quoting texts from memory and shuffling them about so as to produce a few school exercises that they then publish in a volume of prose or poetry, after which they set themselves up as original geniuses and indulge their idiosyncrasies for the rest of their lives. If you ask me, their works are nothing but pastiche. If you want to be a truly great writer, you have no choice but to read every rare and remarkable book in existence, make the acquaintance of all the exceptional men of the age, and visit every famous mountain. Only after that should you withdraw into your study and set down your thoughts for posterity. If you are fortunate enough to succeed in the examinations, you may also make a contribution to the Court. But if you are out of luck, and spend your life in some humble position, you will still have earned yourself an immortal reputation. Therefore I cherish two secret desires in my heart: First, to be the most brilliant poet in the world…"
"That is your first wish," said the priest, "but what is your second?"
Vesperus had opened his mouth to speak but then choked back the words as if afraid that the priest would laugh at him. "Since you're afraid to mention it," said the priest, "let me say it for you."
"How could my master know what I have in my mind?"
"Let me try. If I'm wrong, I'll take the consequences, but if I'm right, you must not deny it."
"If my master were to guess correctly, he would be an immortal as well as a bodhisattva, and I'd beseech him to point out to me the error of my ways. I would never dream of denying it."
Slowly and deliberately the priest intoned, "Second, to marry the most beautiful girl in the world."
Vesperus was struck dumb. After a long pause he managed a smile.
"Master, you truly are a wizard! I repeat those two wishes to myself all day long. You guessed it the first time, just as if you had overheard me."
"Have you never heard the saying, 'The whispering of men on Earth echoes in Heaven like a roll of thunder'?"
"By rights," said Vesperus, "I ought not to discuss matters of sexual passion in your presence. But since you have brought this up, master, I can only reply truthfully. To be candid with you, my religious vocation is still quite undeveloped, whereas my desires are at their peak. The two terms beautiful girl and brilliant poet have always been inseparable. For every brilliant poet there has to be a beautiful girl somewhere to form a pair, and vice versa. But so far I have never seen a truly outstanding beauty. All the women with any claims to attractiveness are already married to the ugliest of men and cannot help but secretly regret it. Now, my poetic gifts go without saying, but my looks are flawless too. I often gaze at myself in the mirror, and if Pan An and Wei Jie were alive today, I would not concede very much to them. [23] Since Heaven has given birth to someone like me, it must also have given birth to a girl fit to be my mate. If there's no such girl alive today, that is too bad. But if she does exist, your disciple will be the one to seek her hand in marriage. That is why at twenty I am still unmarried-I want to do full justice to my genius and my looks. Let me go back, find a beautiful girl, marry her, and have a son to continue the ancestral sacrifices. By then my desires will have been fulfilled and I will have no further ambitions. Not only will I repent my ways, I will also urge my wife to seek salvation along with me. What do you think, master?"
The priest said nothing at first, but then gave a sardonic chuckle and finally replied. "At first sight, your idea seems irreproachable. The only trouble is that the Lord of Heaven, who created all men, blundered dreadfully in your case. Had he given you an ugly body, your luminous soul might have attained the fruits of enlightenment, for the same reason that so many people crippled by leprosy or epilepsy have become immortals and buddhas by suffering Heaven's punishment. But when the Lord of Heaven endowed you with physical form, he was a little too indulgent. He acted like those doting parents who cannot bear to spank or scold their child lest he be physically or psychologically harmed by the experience. By the time the boy grows up, he is convinced that his body and nature were given him by Heaven and Earth and nurtured by his father and mother so that no harm will ever befall him, and he does any wicked thing that enters his head. Only after he has committed a crime and been sentenced by the judge to a beating or by the Court to execution does he resent the fact that his parents' excessive indulgence has brought him to this state. That soft flesh and pampered nature of yours are not a good sign. Layman, because of your looks, and because you are a brilliant poet, you wish to seek out the most beautiful girl. Whether you find a beauty or not is one thing, but supposing you do, I don't imagine that she'll have NUMBER ONE inscribed on her temples, and when you see someone better, you'll want to change your mind. But the second one, supposing she shares your nature, will be very particular about whom she marries and will want to wait for the most brilliant poet. Will you be able to obtain her as a concubine? And what if she already has a husband, how will you deal with that? If you give up this wild idea of yours, you will not have married the most beautiful girl, true, but if you persist in carrying it out by any and every means, your actions will have consequences that will condemn you to Hell. Layman, would you rather go to Hell or to Heaven? If you're prepared to go to Hell, just continue your search for the most beautiful girl. But if you wish to go to Heaven, I beseech you to put this wild idea out of your mind and join me in the order."
"What the master said before, I found extremely interesting. But terms like Heaven and Hell are rather banal, hardly the sort of thing one expects from an eminent priest. The way to understand Zen is simply to realize one's own origin in order to place oneself outside birth and death and so become a buddha. There's no such place as Heaven for us
to ascend to! Even if one commits a few sins of the flesh, they will offend against Confucian doctrine only. There's no such place as Hell for us to descend to!"
"'Those who do good go to Heaven; those who do evil go to Hell.' You're right, those are banalities," said the priest. "But you intellectuals can avoid the banal in every sphere of life save that of personal morality, where it is absolutely inescapable. Disregard for a moment the irrefutable evidence for the existence of Heaven and Hell. Even if Heaven did not exist, we should still need the concept of Heaven as an inducement to virtue. Similarly, even if Hell did not exist, we should still need the concept of Hell as a deterrent to vice. Since you're so tired of banalities, I'll skip the matter of otherworldly retribution, which will take place in the hereafter, and deal only with the thisworldly retribution of the present. But in order to discuss it, I shall need to start off with another banality, an adage that runs, 'If I don't seduce other men's wives, my wife won't be seduced by others.'
"Now, I grant you, this adage is the hoariest of all banalities, but the lecher has not been born who has escaped its consequences. Those who have seduced other men's wives have had their own wives seduced; those who have defiled other men's daughters have had their own daughters defiled. The only way of escaping the banality is to stop your adultery and defilement. If you persist, it will inevitably come to apply to you. Do you want to escape it or not? If not, go right on searching for the most beautiful girl in the world. If you want to escape it, I beseech you to put these wild ideas out of your mind and join me in the order."
"You've given a very thorough exposition, master. The trouble is that, when expounding the doctrine to ignorant people, you have to put things dramatically enough to make their flesh creep if you want them to heed your warnings. But when you're reasoning with people like me, there's no need for any of that. The Lord of Heaven lays down strict rules, but he is always merciful about applying them. Although many adulterers and seducers do receive retribution, a considerable number receive none. If the Lord of Heaven goes from door to door checking on adultery and making the seducer's wives and daughters pay for his seductions, what a prurient mind he must have! In general terms, of course, the principles of cyclic movement and of retribution are infallible, and wrongdoers have to be apprised of them; that is the main theme of moral education. But why must you be so literal-minded?"