Those who nowadays wear cloud robes and mist sleeves [monks], who laugh at Deshan for being unable to respond and praise the old woman for her brilliance, are foolish. We may doubt the old woman’s understanding because, when Deshan could not answer, she could have said, “Reverend, you cannot answer my question. Ask me the same question and I will give you an answer.” If she could have answered Deshan, it would have been clear that she was truly a person of realization.
Asking a question is not yet making a statement. There has never been a case since olden times where someone who said nothing was regarded as a person of realization.
Groundless self-proclamations are useless just as in the case of Deshan. Those who have not made a right statement should not be accepted, just as in the case of the old woman.
Try to speak for Deshan. When asked by the old woman, he should have said, “If so, don’t sell me rice cakes.” If he had done so, it would have been a sharp investigation of the way.
Deshan may ask the old woman, “The past mind is ungraspable. The present mind is ungraspable. The future mind is ungraspable. With which mind will you satisfy your hunger with these cakes?”
Then, the old woman should say, “Reverend, you only know that rice cakes satisfy your hunger. You don’t know that mind satisfies the rice cakes’ hunger, or that mind satisfies the mind’s hunger.”
If she says so, Deshan will try to find an answer.
At that moment, she should pick up three pieces of rice cake and offer them to Deshan. When Deshan moves to receive them, the old woman should say, “The past mind is ungraspable. The present mind is ungraspable. The future mind is ungraspable.”
Again, Deshan may open his hand to receive the rice cakes. The old woman should pick one up, hit Deshan with it, and say, “A corpse with no spirit. Don’t be dumbfounded.”
If Deshan speaks upon hearing these words, it will be good. If not, the old woman should continue to say more. Merely flapping her sleeves and going away are not like holding a stinging bee inside the sleeves [is not sharp enough].
Deshan did not say to the old woman, “I cannot answer. Please speak for me.” Thus, he did not say what he was supposed to say, and did not ask what he was supposed to ask.
What a pity! Deshan and the old woman’s discussion on past mind and future mind has not been grasped by the future mind.
Deshan does not seem to have acquired clarity even after that. His actions were only coarse. As he studied with Longtan for a long time, he must have had occasion to break Longtan’s head horn [surpass the teacher] and to receive the pearl from the gill [of the dragon]. But he only blew at a candle and was short of transmission of the lamp.
Accordingly, monks who study the way should always make a diligent effort. Those who take an easy path are not adequate. Those who make a diligent effort are buddha ancestors.
The inexhaustibility of mind is to buy a piece of painted rice cake and chew it up in a single bite.
Presented to the assembly of the Kannondori Kosho Horin Monastery, Uji County, Yamashiro Province, in the summer practice period, the second year of the Ninji Era [1241].
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UNGRASPABLE MIND, LATER VERSION
THE UNGRASPABLE MIND is all buddhas. Buddhas have maintained this as unsurpassable enlightenment.
The Diamond Sutra says, “The past mind is ungraspable. The present mind is ungraspable. The future mind is ungraspable.”
This is the ungraspable mind of the three realms [desire, form, and no-form realms], the ungraspable mind of all things, which is maintained and actualized by the ungraspable mind as all buddhas.
This understanding cannot be realized without studying with buddhas, and cannot be authentically transmitted without studying with ancestors. To study means to practice with the sixteen-foot golden body and to practice with a blade of grass. To study with all buddhas means to practice with skin, flesh, bones, and marrow, and to practice with [Mahakashyapa’s] smile.
That is, it means to practice with a buddha who has authentically transmitted the treasury of the true dharma eye heir to heir; to practice directly pointing to the mind seal of buddhas and ancestors; and to receive the bones, marrow, and face, as well as the body, hair, and skin. Those who have not studied the buddha way, who have not entered the ancestors’ chambers, have not experienced this. Those who have not asked or spoken about dharma have not even dreamed of it.
When Deshan was well versed in the Diamond Sutra but not yet fully realized, he was called Diamond King Chou. He was foremost among eight hundred scholars. He not only was familiar with Xinlong’s commentary, but had collected twelve bundles of commentaries. There was no one like him.
Hearing about a teacher in the south who had received heir-to-heir transmission of the unsurpassable way, Deshan crossed mountains and rivers carrying his books to meet him. Approaching Longtan, he stopped to catch his breath and saw an old woman.
Deshan said to her, “What do you do?”
The old woman said, “I sell rice cakes.”
Deshan said, “Please sell me some.”
The old woman said, “What will you do with them, reverend?”
Deshan said, “I will eat them to refresh myself.”
The old woman said, “What are you carrying?”
Deshan said, “Haven’t you heard of me? I am Diamond King Chou. I specialize in the Diamond Sutra. There is no part of it I haven’t mastered. These are important commentaries on the sutra.”
The old woman said, “May I ask you a question?”
Deshan said, “Of course, ask me anything.”
The old woman said, “I was told that the Diamond Sutra says, ‘The past mind is ungraspable. The present mind is ungraspable. The future mind is ungraspable.’ With which mind will you satisfy your hunger with these cakes? If you can answer, I will give you some cakes. Otherwise, I will not.”
Dumbfounded, Deshan was unable to answer. The old woman abruptly flapped her sleeves and went away without giving Deshan any rice cakes.
How regrettable! The king of commentators, who wrote commentaries on hundreds of scrolls, a lecturer for decades, was easily defeated by a humble old woman with a single question. There is a great difference between those who have entered an authentic teacher’s chamber and received transmission, and those who have not.
Those who hear the word ungraspable and think that everyone’s mind is equally ungraspable have no vitality. Those who think that mind is ungraspable because everyone has mind miss the point.
Deshan at that moment realized for the first time that a painted rice cake does not satisfy hunger and that one needs to meet a true teacher in order to practice the way. Hence he met Longtan, actualized the vital way of teacher and disciple, and became a true person. He became not only a high ancestor to Yunmen and Fayan but also a guiding teacher for humans and devas.
As I reflect on this story, it is clear that Deshan at that time had not clarified the matter. Although the old woman shut him up, we cannot say whether she was a person of true understanding. It is possible that she had heard of ungraspable mind and asked this question, thinking that mind is ineffable.
If Deshan had been fully awakened, he would have been able to respond and discern whether the old woman was a person of true understanding. But as Deshan was not yet Deshan, we do not know or see through the old woman’s understanding. Doubt about the old woman remains. Seeing Deshan unable to say a word, she should have said, “Reverend, if you cannot answer, why don’t you ask me? I will answer it for you.”
If Deshan had asked and the old woman had expressed herself, her true understanding would have been revealed. The bones, marrow, and faces of the ancient buddhas, as well as their light and auspiciousness, would have revealed the virtue of studying together. Thus, Deshan, the old woman, ungraspableness, exhaustibleness, the rice cake, and the mind would have become free from grasping and from letting go.
The buddha mind encompasses the past, present, and future. Although this mind and the p
ast, present, and future are not apart by even a hairbreadth, if we separate them they would be as distant as eighteen thousand miles.
When asked about the past mind, say, “Ungraspable.” When asked about the present mind, say, “Ungraspable.” When asked about the future mind, say, “Ungraspable.”
It means that there is no mind that is called ungraspable. But it is described as ungraspable for the time being. Do not say the mind cannot be exhausted; just say it is ungraspable. Do not say the mind can be exhausted; just say it is ungraspable.
When asked about the past mind that is ungraspable, say, “Birth and death come and go.” When asked about the present mind that is ungraspable, say, “Birth and death come and go.” When asked about the future mind that is ungraspable, say “Birth and death come and go.”
There is buddha mind that is walls, tiles, and pebbles. Buddhas in the past, present, and future realize it as ungraspable. Walls, tiles, and pebbles are just buddha mind. Buddhas in the past, present, and future realize them as ungraspable.
Furthermore, the ungraspableness of mountains, rivers, and the great earth is within the self; the ungraspableness is the mind. There is also the ungraspableness of “With no place to abide, the mind emerges.” All buddhas in the ten directions expound eighty thousand dharma gates in each lifetime. The mind that is ungraspable is like this.
At the time of Nanyang Huizhong, National Teacher Dazheng, Tripitaka Master Daer came from India to the capital city [of Chang’yan in China]. He claimed that he had mastered the power of seeing others’ minds. Emperor Su of the Tang Dynasty asked Huizhong to test him. Daer saw Huizhong, bowed to him, and stood on the right side of him.
Huizhong said, “Have you mastered the power of seeing others’ minds?”
Daer said, “Not really.”
Huizhong said, “Tell me where this old monk is.”
Daer said, “You are the teacher of the nation, reverend. Why are you in the West River enjoying the racing boats?”
Huizhong paused for a while and said, “Tell me where am I now.”
Daer said, “You are the teacher of the nation, reverend. Why are you on the Tianjin Bridge watching monkeys play?”
Huizhong again said, “Tell me where I am.”
Daer tried to see for some time but could not see where Hui zhong was.
Huizhong shouted: “You are possessed by the spirit of a wild fox. You don’t have the power of seeing others’ minds.”
Daer remained silent.
It is not good not to understand this. A buddha ancestor and a Tripitaka master are not the same. They are as far apart from each other as heaven and earth. A buddha ancestor clarifies buddha dharma and a Tripitaka master does not. Indeed, a layperson can be a Tripitaka master who specializes in literature. So, even if Daer not only was well versed in the languages of India but also had mastery in seeing others’ minds, he had never dreamed of the body and mind of the buddha way. Upon his encounter with Huizhong, he was defeated.
In studying the mind in the buddha way, all things are mind, the three realms are inseparable from mind, inseparable from mind is inseparable from mind, buddha is mind. Do not mistake the mind of the self or of other in the buddha way. Do not vainly float down the West River. Do not imagine the Tianjin Bridge. In order to maintain the body and mind of the buddha way, study the mastery of wisdom in the buddha way. In this buddha way, the entire earth is all mind; it does not change by appearing and disappearing. The entire dharma is all mind. Understand the entire mind as mastery of wisdom.
Daer did not see this. He was merely a wild fox spirit. Therefore, he did not see Huizhong’s mind and understand his mind from his first two questions. He was a wild fox spirit wastefully fooling with racing boats and playing monkeys. How could he have seen Huizhong? It is clear that he did not know where Huizhong was.
Daer did not hear the words in Huizhong’s third question, Tell me where this old monk is. If he had heard them, he would have asked the meaning of the question. But he didn’t, so he missed the question.
If Daer had studied buddha dharma, he would have heard Huizhong’s words and seen Huizhong’s mind. Because he had not studied buddha dharma, he wasted the opportunity of meeting the guiding master of humans and devas. How pitiful! How sad!
How can a scholar of the Tripitaka come close to the practice of buddha ancestors? Furthermore, treatise masters and Tripitaka masters in India may never understand Huizhong’s practice. What a Tripitaka master knows should be known by Indra or a treatise master. What Indra or a treatise master knows may be reached by a bodhisattva in the ten stages or three classes, or a bodhisattva who is a candidate to be a buddha. But the body and mind of Huizhong cannot be known by a bodhisattva in the ten stages or three classes, or a bodhisattva who is a candidate to be a buddha. To speak of body and mind in the buddha house is like this. Know this and trust that this is so.
The dharma of our great master Shakyamuni Buddha is not the same as that of a wild fox spirit in the Two Lesser Vehicles or those outside the way. Thus, venerable masters since ancient times have investigated this story. Here are some examples.
A monk asked Zhaozhou, “Why didn’t Daer see where Huizhong was?”
Zhaozhou said, “Huizhong was on top of Daer’s nostrils, so he could not see Huizhong.”
A monk asked Xuansha, “Why did Daer not see Huizhong, who was on top of his nostrils?”
Xuansha said, “Because he was too close.”
Haihui Shouduan said, “If Huizhong was on top of Daer’s nostrils, why was it difficult to see? Because Daer did not know that Huizhong was inside his eyeball.”
Also, Xuansha criticized Daer by saying, “Say! Did you actually see Huizhong the first two times?”
Xuedou [Zhongxian] said, “You lost. You lost.”
A monk asked Yangshan, “Why could Daer not answer the third time even after taking a long time?”
Yangshan said, “The first two times he was merged with an object of mind. But later he entered receptive samadhi. That’s why he could not see Huizhong.”
These five masters strike the point but still miss Huizhong’s practice. It’s like saying Daer did not get it for the third time but did for the first two times. This is how they miss it. Those who study later should be aware of it.
I have two doubts about these five masters. One: They did not know why Huizhong had tested Daer. Two: They did not know the body and mind of Huizhong.
Now, the reason I say that they did not know why Huizhong had tested Daer is this: Huizhong said, Tell me where this old monk is. This is how he asked Daer if he knew buddha dharma. If Daer had known buddha dharma, he should have investigated Huizhong’s question in buddha dharma. To investigate it in buddha dharma is to ask where Huizhong was in here, there, unsurpassable enlightenment, realization of prajna, emptiness, the earth, a grass-roof hut, or a place of treasure.
Daer did not understand Huizhong’s mind and wastefully presented a view of an ordinary person or the Two Lesser Vehicles.
Huizhong asked again, Tell me where this old monk is. For this Daer presented another fruitless statement.
Huizhong finally asked, Tell me where this old monk is. Daer thought about it for some time but did not say anything. He was dumbfounded. Then Huizhong scolded him and said, You are possessed by the spirit of a wild fox. You don’t have the power of seeing others’ minds. But Daer could not say anything.
When I reflect on this story, all five masters thought that Huizhong’s criticism indicated that Daer knew where he was the first two times but did not know the third time. It is not so. Huizhong scolded that Daer was a mere fox spirit and had not even dreamed of buddha dharma. It is not that Daer knew where he was for the first two times but did not for the third time. Huizhong’s scolding Daer scolded him all the way.
Huizhong’s point was: Is there seeing others’ minds in buddha dharma? If so, investigate “others” in buddha dharma, investigate “mind” in buddha dharma, and investigate “understanding” in bud
dha dharma. However, Huizhong thought Daer’s statements had nothing to do with buddha dharma and could not be called buddha dharma. The reason he tested him three times was that even if Daer had a right answer for the third time, what he said the first two times were not the teaching of buddha dharma and it was not what Huizhong was asking for; so Daer should be criticized. Huizhong asked him three times to see whether Daer had understood the true meaning of the question.
Secondly, I say these five masters did not understand Huizhong’s mind. The reason is: The body and mind of Huizhong were not known and understood by Daer. They cannot be reached by bodhisattvas of the ten stages or three classes. They cannot be clarified by candidates for buddhas or those who have understanding equal to enlightenment. How could they be understood by an ordinary person like Daer? Clearly understand this.
Those who suppose that Daer can know and reach the body and mind of Huizhong do so because they themselves do not know the body and mind of Huizhong. If you say that those who understand others’ minds can know Huizhong, then would practitioners of the Lesser Vehicles understand him? No. They cannot even get close to Huizhong. Nowadays there are many practitioners of the Lesser Vehicles who read Mahayana scriptures. They do not know the body and mind of Huizhong either. And they do not even dream of the body and mind of buddha dharma. You should know that even if they read Mahayana scriptures, they are practitioners of Hinayana. The body and mind of Huizhong are not to be understood by those who practice miraculous powers.
The body and mind of Huizhong cannot be measured by Huizhong himself. The reason is that practice is never about the intention to become a buddha. Therefore, even a buddha eye cannot see them. The activity is dropped away from a birdcage or a fishing net. It is not bound by a birdcage or a fishing net.
Treasury of the True Dharma Eye Page 31