Part II

42. a. Obaku came into the kitchen and asked the cook what he was doing. The cook said: "I am sorting out the rice for the community (of monks)." Obaku said: "How much do they eat a day?" The cook answered: "Two and a half stone." Obaku asked: "Isn't that rather a lot?" The cook replied: "I rather fear it is too little." Obaku hit him.

b. The cook reported this to the master (Rinzai — throughout his record he is always referred to as "master"). The master said: "I will go and test that old fellow (Obaku) for you." When he came to attend Obaku, the latter at once mentioned the above dialogue with the cook. The master said: "The cook does not understand. Please, Osho, say a turning word,53 and then asked: "Isn't that rather a lot?" Obaku said: "Why not say, tomorrow they'll have to eat still more." The master said: "Why talk of tomorrow, eat it at once," and so saying, slapped Obaku, who said: "What madman has come here to stroke the tiger's whiskers!" gave a Katsu and left.

53. To help a student, the master may "turn" a phrase, or may answer a question in a new way that contains a pointer for the questioner.

c. Afterwards, Issan asked Gyosan: "How do you understand what those two venerables were talking about?" Gyosan countered: "How do you understand it?" Issan said: "Only when rearing a child does one come to understand a father's kindness." Gyosan said: "Not at all." Issan asked: "Then what?" Gyosan said: "It is like ruining one's home by inviting a thief into it."

43. a. The master asked a monk: "Where do you come from?" The monk gave a Katsu. The master folded his arms and told him to sit down. The monk hesitated. Then the master hit him.

b. The master saw a monk coming. He raised his Hossu (fly whisk). The monk bowed. The master hit him.

c. Again, he saw a monk coming and again raised his Hossu. The monk did not know what to do. The master hit him.

44. a. One day the master and Fuke went to a vegetarian banquet given them by a believer. During it, the master asked Fuke: " 'A hair swallows the vast ocean, a mustard seed contains Mt. Sumeru' — does this happen by means of supernatural powers, or is the whole body (substance, essence) like this?" Fuke kicked over the table. The master said: "Rough fellow." Fuke retorted: "What place is this here to speak of rough and refined ?"

b. The next day, they went again to a vegetarian banquet. During it, the master asked: "Today's fare, how does it compare with yesterday's?" Fuke (as before) kicked over the table. The master said: "Understand it you do — but still, you are a rough fellow." Fuke replied: "Blind fellow, does one preach of any roughness or finesse in the Buddha-Dharma?" The master stuck out his tongue.

45. One day the master and the two old teachers Kayo and Mokuto were sitting in the hearth pit of the meditation hall. The master remarked: "Every day Fuke plays the fool in the street markets. Does anyone know whether he is a vulgar fellow or a sage?" Before he had finished speaking, Fuke came in. The master asked him: "Are you a vulgar fellow or a sage?" Fuke replied: "Say it yourself whether I am a vulgar fellow or a sage." The master gave a Katsu. Fuke, indicating each with his pointing finger, said: "Kajo's style of the newlywed bride, Mokuto's grandmotherly Zen, Rinzai's little servant — all three have the single eye." The master remarked: "This robber." Fuke left, shouting "robber, robber."

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46. One day Fuke was eating raw cabbage before the meditation hall. The master saw him and said: "You have quite the air of an ass." Fuke began to bray. The master said: "This robber." Fuke went away, shouting "robber, robber."

47. Fuke always used to roam about in the street markets, ringing a bell and shouting: "When it comes in brightness, I hit the brightness. When it approaches in darkness, I hit the darkness. When it comes from the four quarters and eight directions (of space), I hit like a whirlwind, and if it comes out of the empty sky, I thrash like a flail." The master made one of his attendants go there, instructing him to grab Fuke while speaking and ask him "If it does not come in any of these ways, what then?" Fuke freed himself and said: "Tomorrow is a vegetarian banquet in the monastery of Great Compassion." The attendant returned and told the master, who remarked: "I was always intrigued with this fellow."

48. a. There was an ancient who came to consult the master. Instead of going through the usual formalities, he at once asked: "Is it making a bow, or is it not making a bow?" The master gave a Katsu. The ancient bowed. The master said: "A good robber of the green wood!" The ancient left shouting "robber, robber." The master remarked: "To think there is nothing further to seek is not good."

b. Then the master addressed his senior attendant: "Was there a fault or not?" The attendant said: "There was." The master said: "Was the fault with the guest or with the host?" The attendant said: "Both were at fault." The master asked what the fault was. At that, the attendant left. The master remarked: "Better not think there is nothing further to seek."

c. Later on, a monk related the above to Nanzen, who commented: "Two lathered horses clash in full tilt."

49. The master had been invited to an army camp for a vegetarian banquet. At the gate post he happened to meet two of the officers. Pointing at the unhewn post, the master asked: "Is this worldly or is this sacred?" The officers were speechless. The master struck the unhewn post and uttered: "Whatever you can say, it is but a wooden post," and then went within.

50. a. The master asked the head monk: "Where do you come from?" The head monk said: "I have just returned from the prefecture where I sold rice." The master asked: "Did you sell the lot?" The head monk said: "Yes, all of it." The master drew a line before him with his stick, and said: "Did you sell this, too?" The head monk gave a Katsu. The master hit him.

b. When the cook approached, the master related what had just happened. The cook said: "The head monk did not understand you." The master asked: "And how do you understand it?" The cook bowed. The master hit him, too.

51. a. A scripture teacher came to see the master. The master asked him: "What Sutras and Treatises are you studying?" The scripture teacher answered: "I am trying to study the Treatise of the Hundred Dharmas." The master said: "One gets insight into the Three Vehicles and the Twelve Divisions of the Teachings; one does not get insight into the Three Vehicles and the Twelve Divisions of the Teachings; are they the same or do they differ?" The scripture teacher said: "For the one who can see, they are the same; for the one who cannot see, they differ."

b. Rakuho who as attendant was standing behind the master, said to the scripture teacher: "What place is this to speak of sameness and difference here?" The master turned round and said to the attendant: "And how do you understand it?" The attendant gave a Katsu. The master went with the scripture teacher to see him off. On returning, he asked the attendant: "Is it fitting for you to do a Katsu at me?" The attendant said: "Yes, it is." Then the master hit him.

52. The master heard that the second Tokusan used to instruct his monks saying: "Whether you can speak or not, either way thirty blows." The master told Rakuho: ' "Go and ask him 'Why does the one who understands get thirty blows?,' wait till he beats you, then grab the stick, hit back, and see what he will do."

Rakuho went and did as bid. On being thus asked, Tokusan at once hit out. Rakuho hit back. Tokusan returned to his quarters. Rakuho came back and told the master, who said: "So far I have suspected that fellow; but since it has happened like this, do you for yourself now see Tokusan?" Rakuho hesitated. The master hit him.

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53. Governor Wang come one day to visit the master. When they happened to pass the monk's hall, he asked the master: "Do the monks in this monastery all study the Sutras?"

"No, they don't."

"Do they then practice meditation?"

"No, they don't."

"If they neither study the Sutras nor practice meditation, what then do they do?"

The master said: "All are training to become Buddhas or patriarchs."

The Governor said: "Though gold dust is precious, in the eyes it clouds vision."

The master remarked: "And I almost took you for a common fellow!"

54. The master asked Anzan: "What is the white bull on the open ground?" Anzan said: "Moo, moo!" The master asked: "Are you dumb?" Anzan said: "How about the worthy elder?" The master said: "This beast."

55. The master asked Takuho: "Hitherto, one used the stick, another the Katsu. Which | one is nearer the truth?" Rakuho said: | "Neither is near." The master said: "What is it to be near?" Rakuho gave a Katsu. The master hit him.

56. On seeing a monk approach, the master stretched out both hands, palms upwards. The monk had nothing to say. The master said: "Do you understand?" The monk said: "No, I do not." The master said: "If you cannot break the high mountain, I will give you two pence." (Cost of a pair of straw sandals — i.e. further practice.)

57. Daikaku came for an interview with the master. The latter lifted up his Hossu. Daikaku spread his Zagu (prostration mat, carried folded over the left arm in ceremonial attire). The master threw down his Hossu. Daikaku took up his Zagu and entered the monks' hall. The monks gossiped: "Surely this monk is not a new comer but a close friend of the master; he approached him without formalities, and yet did not receive the stick!" Hearing about this, the master sent for Daikaku and said: "The monks say that you have had no interview with me yet." Daikaku commented: "How strange," and simply rejoined the monks.

58. Joshu, when wandering on pilgrimage,54 came for an interview with the master. He arrived just as the master was washing his feet and asked him: "What is the meaning of the patriarch's coming from the West?" The master replied: "Just as meeting me washing my feet." Joshu came closer as if he wanted to listen better. The master said: "I am about to throw out the second lot of dirty water." On that, Joshu withdrew.

59. The Joza55 Jo came to have an interview with the master. He asked: "What is the essence of the Buddha-Dharma?" The master came down from his seat, grabbed him, gave him a slap, and then let go of him. Jo remained motionless. A monk said: "Joza Jo, why do you not bow?" While bowing, Jo suddenly had the great awakening.

54. See introduction. Only attained and well settled monks went on pilgrimage to match themselves with great masters, or to find one under whom to complete their training.

55. Title for monks of long standing; also polite address.

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60. Mayoku came for an interview. Spreading out his Zagu, he asked: "Of the twelve heads of Kannon, which is the true one?" The master came down from his seat, took up the Zagu with one hand, with the other grabbed Mayoku, and said: "The twelve headed Kannon, where is she now?" Mayoku twisted his body and made as if to climb the (master's) seat. The master lifted his stick and hit him. Mayoku grabbed the stick, and both went together to the master's quarters.

61. The master asked a monk: "Sometimes a Katsu is like the precious sword of the Vajra king; sometimes a Katsu is like a golden-maned lion crouching on the ground; sometimes a Katsu is like a probing pole (for fishing) to which a grass bushel is fastened to cast shade; and sometimes a Katsu is not used as a Katsu. How do you understand that?" The monk hesitated. The master gave a Katsu.

62. The master asked a nun: "Welcome? Not welcome?" The nun gave a Katsu. The master held up his stick and said: "Speak, speak!" The nun again gave a Katsu. The master hit her.

63. a. Ryuge asked what was the meaning of the patriarch's coming from the West. The master said: "Pass me the armrest." Ryuge handed it to him. The master took it and hit him. Ryuge said: "You may hit as much as you like, but it is not the meaning of the patriarch's coming from the West."

b. Later, Ryuge went to Suibi (another great master) and asked what was the meaning of the patriarch's coming from the West. Suibi said: "Pass me the cushion." Ryuge handed it to Suibi who took the it and hit him. Ryuge said: "Hit as much as you like, it still it is not the meaning of the patriarch's coming from the West."

c. Later on when Ryuge was the incumbent of a temple, a monk came into his room and asked for instruction, saying: "While you went on pilgrimage, you did go to consult those two masters. Did you agree with them?" Ryuge said: "However deep the agreement, still it is not the meaning of the patriarch's coming from the West."

64. a. Kinzan had a community of five hundred monks, but there were few who consulted him for interviews. Obaku charged the master to go to Kinzan, and asked him: "When you arrive, what will you do?" The master said: "When I get there, means will present themselves." Arrived, he went up the Dharma Hall in his traveling outfit. On his entrance, Kinzan raised his head. The master gave a Katsu. Kinzan hesitated to open his mouth. The master p shook his sleeves and left.

b. With regards to that, a monk then asked Kinzan: "That monk who just entered and left, what words were exchanged? He just gave a Katsu and went out?" Kinzan said: "That monk came from among Obaku's assembly; if you want to know, ask him yourself." More than half of the monks left Kinzan's community.

65. One day at the street market Fuke was begging all and sundry to give him a robe. Everybody offered him one, but he did not want any of them. The master made the superior buy a coffin, and when Fuke returned, said to him: "There, I had this robe made for you." Fuke shouldered the coffin, and went back to the street market, calling loudly: "Rinzai had this robe made for me! I am off to the East Gate to enter transformation" (to die)." The people of the market crowded after him, eager to look. Fuke said: "No, not today. Tomorrow, I shall go to the South Gate to enter transformation." And so for three days. Nobody believed it any longer. On the fourth day, and now without any spectators, Fuke went alone outside the city walls, and laid himself into the coffin. He asked a traveler who chanced by to nail down the lid.

The news spread at once, and the people of the market rushed there. On opening the coffin, they found that the body had vanished, but from high up in the sky they heard the ring of his hand bell.

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