Part III

66. a. When the master was a new monk in Obaku's community, his behavior was simple and direct. The head monk recommended him, saying: "Though he is a new monk, yet he differs from all the others." And asked him: "How long have you been here?" The master replied: "For three years." The head monk asked: "Have you been for an interview yet?" The master said: "Never. I do not know what to ask." The head monk said: "Why do you not go and ask the reverend head of the monastery what is the essence of Buddhism?"

The master accordingly did as bid. But even before he had finished speaking, Obaku hit him. The master withdrew. When the head monk asked him how the interview had gone, he said: "Even before I had finished speaking, the Osho56 hit me. I do not understand." The head monk said: "Simply go and ask again." The master did so. Obaku hit him again. Like this it happened for still a third time, the questioning and the hitting. The master went to the head monk and said: "You had the kindness to send me to question the Osho. Three times I asked, and three times I was beaten. I am afraid I am obstructed by my previous circumstances, and do not understand his deep intention. So for the time being, I am resigning and am leaving." The head monk said: "If you are going, you have to take leave of the Osho." The master bowed his acceptance and left.

56. Japanese term for a Buddhist priest and teacher, best thought of as "Venerable."

b. The head monk went at once to Obaku and said: "That young monk who came and questioned you is really suited for the Dharma. When he comes to take leave of you, find a way for him to continue. Planting for times to come, he will grow into a big tree that will give shade for all men."

The master came to take leave. Obaku said to him: "You must not go anywhere else but to Daigu who lives near the shoals of Koan (place). He will explain to you."

c. The master went to Daigu, who asked where he came from. The master replied that he came from Obaku. Daigu asked: "And what did Obaku have to say?" The master replied: "I asked him three times what was the essence of Buddhism, and three times he beat me. I do not know whether I was at fault or not." Daigu said : "When Obaku, like a good old grandmother, has taken all this trouble over you, you still come here asking me whether you were at fault or not."

During these words, the master had the great awakening, and said: "After all, there is nothing much to Obaku's Buddha-Dharma." Daigu grabbed him and said: "You little devil still wetting your bed! You come here saying you do not know whether you were at fault or not, and now you say that after all there is nothing much to Obaku's Buddha-Dharma. What have you seen? Speak quickly, speak quickly!" The master, while Daigu was still grabbing him, gave him three punches into the ribs. Daigu released him and said: "Your master is Obaku. That has nothing to do with me.

d. The master left Daigu and returned to Obaku who, seeing him come, remarked: "When will there be an end to the comings and goings of this fellow?" The master said: "It is only because of your grandmotherly kindness." Then, after the usual courtesies, he stood to attend on Obaku. The latter asked where he had come from. The master replied: "The other day you were kind enough to send me to Daigu for an interview." Obaku asked: "What did Daigu have to say?" The master then related what had happened. Obaku said: "How do I have this fellow coming here? Just wait, I'll beat you up." The master said: "What do you mean about waiting? Get it right now!" and accordingly punched Obaku who said: "This madman who comes here to stroke the tiger's whiskers." The master gave a Katsu. Obaku called: "Attendant, bring this madman into the monks' quarters.

e. Later, Issan mentioned this story to Gyosan and asked him: "At that time, was it with Daigu or with Obaku that Rinzai found his strength?" Gyosan said: "He not only knew how to ride the tiger, he also knew how to grab its tail."

67. a. The master was planting pine trees. Obaku asked him: "Why do you plant so many pines in this remote mountain monastery?" The master answered: "First, they make good scenery around the monastery gate, and then they are for the benefit of those who come after," and struck the ground three times with his hoe. Obaku said: "Though this may be so, yet I'll give you thirty blows of my stick to taste." Again, the master struck the ground three times with his hoe, sighing deeply. Obaku said: "Through you, our school will nourish throughout the world."

b. Later, Issan mentioned this story to Gyosan and asked: "Did Obaku at that time entrust (the transmission to) Rinzai alone, or did he have someone else in mind?" Gyosan answered: "Yes, he had; only I do not want to tell you as it is yet far ahead in the future." Issan said: "Though this may be so, I'd still like to know. Please tell me." Gyosan said: "A man will head South, where his orders will be put into force in Go and Etsu (old Chinese provinces). There he will meet a great wind, and then he will have rest. (This is said to be a prophesy concerning Fuketsu, "Wind-Cave" — a master in the fourth generation after Rinzai.)

68. When the master was standing by Tokusan as his attendant, Tokusan remarked: "Today I am tired." The master said: "What is this old fellow mumbling in his sleep?" Tokusan hit him. The master upended Tokusan's seat cushion. Tokusan retired.

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69. a. The master and all the monks were out hoeing. When the master saw Obaku approach, he stopped working and propped himself up on his hoe. Obaku said: "Would this fellow be tired?" The master replied: "I have as yet not even lifted my hoe. Why should I be tired?" Obaku hit him. The master grabbed the stick, gave Obaku a good blow and knocked him over. Obaku called the superintendent to help him up. The superintendent, doing so, remonstrated: "Venerable, how can you permit the impudence of this madman?" Obaku was hardly on his feet when he hit the superintendent. The master, having started to hoe, remarked: "Cremation is the custom everywhere, but here, I bury alive with a single stroke!"

b. Later, Issan asked Gyosan: "What is the meaning of Obaku's beating the superintendent?" Gyosan said: "The real robber ran off; the pursuer got the stick."

70. One day the master was sitting in front of the monks' hall. Seeing Obaku come, he dosed his eyes as if asleep. Obaku, as if frightened, returned to his quarters. The master followed him there and bowed his apology. The head monk was present, attending Obaku. Obaku remarked: "Though this is but a young monk, yet he does understand this great matter."

The head monk said: "Old Venerable, the tread of his feet does not point to the earth, yet you confirm this youngster's understanding?" Obaku slapped him across the mouth. The head monk said: "If one understands, it is all right."

71. a. The master was asleep in the meditation hall. Obaku came down the hall, saw, and struck the sounding board once with his staff. The master lifted his head, but when he saw it was Obaku, he went back to sleep. Obaku again gave a whack on the sounding board, then went up to the head monk who was sitting in meditation, and said: "The young one down the hall57 is truly sitting. You with your fancy notions, what are you doing here?" The head monk said: "What does this old fellow want of me?" Obaku gave one more stroke on the sounding board and left.

57. The arrangement of seats, or sitting order, follows strict precedence. The higher up the hall, the more senior the person.

b. Later, Issan asked Gyosan: "What was the meaning of Obaku's entering the meditation hall?" Gyosan said: "Two colors—one throw.58

58. A phrase often used in Zen texts, referring to a game of dice; idiomatically, to get two birds with one stone.

72. a. One day during the work period, the master was last in the row. Obaku looked back and saw that the master was empty-handed. "Where is your hoe?" Obaku asked.

"Someone has gone off with it," replied the master.

Obaku said: "Come here and we'll talk about it."

When the master came near, Obaku lifted his hoe high and said: "Nobody in the world can take this away from me." The master grabbed the hoe, held it up and said: "How comes it is now in my hand?"

Obaku said: "Today there is one who works with all his might," and returned to the monastery.

b. Later, Issan asked Gyosan: "Why did Rinzai snatch the hoe out of Obaku's hand?" Gyosan said: "The robber was a wastrel, but in wisdom he prevailed over the noble man."

73. a. Obaku sent the master to carry a letter to Issan. At that time Gyosan was guest muster. He took the letter and asked: "This letter is from Obaku; but his special messenger, what has he to do with it?" The master slapped him. Gyosan stopped him and said: "Elder brother, since you know about this matter, let's cease." Together they went to Issan who asked: "How many monks are in the community of Master Obaku, my elder brother?" The master replied: "Seven hundred." Issan said: "Who is the leader?" The master said: "His letter has just reached you." Then the master asked Issan: "And how large is your community here?" Issan said: "One thousand and five hundred." The master remarked: "Too large." Issan said: "There are quite a few at my elder brother's, Master Obaku."

b. The master left Issan. Gyosan went with him to see him off, and said: "If later on you go north, there will be a place for you." The master said: "How should that happen?" Gyosan said: "Just go there. Later there will be someone to help you, elder brother. That someone will have a head but no tail, a beginning but no end." When the master later went to the prefecture of Chin, Fuke was already there and helped the master when he started teaching. But soon after the master had settled in there, Fuke cast off his body and vanished.

74. The master went to Obaku in the middle of the summer retreat. He encountered Obaku reading Sutras and remarked: "I thought it was a man! But it is only the old Venerable who crams black beans into his mouth!"

A few days later he took leave again Obaku said: "You broke the summer retreat in coming here. And now you leave without finishing it." The master said: "I only came to pay my respect to you." Obaku finally hit him and ordered that he be chased away.

When the master had gone but a few miles, he had doubts about this affair, returned, and finished the summer retreat.

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75. a. When the master took leave of Obaku, the latter asked: "Where will you go?" The master replied: "If it is not to the south of the River, it will be to the north of the River." Obaku hit him. The master stopped him and gave him a slap instead. Obaku gave a shout of laughter and ordered his attendant: "Bring the armrest and stool of my late master Hyakujo!" The master said: "Attendant, fetch fire." Obaku said: "Though this may be so, you'd better take them. In future they will serve you to shut up everybody."

b. Later on, Issan asked Gyosan: "Did Rinzai show himself ungrateful to Obaku?" Gyosan said: "Not at all." Issan said: "What do you mean?" Gyosan said: 'One has to know the kindnesses one has received in order to be able to repay them." Issan said: "Have there been similar precedents among the old masters?" Gyosan said: "Yes, there were. But it was long ago and I do not want to talk about it." Issan said: "Though this may be so, yet I would like to know. Just tell me." Gyosan said: "It is as the incident in the Ryogon Sutra when at the assembly Ananda made this gatha of the Buddha: This profound heart serves in a dusty temple. This is called requiting the Buddha's kindness. How could it not be a case of requiting kindness?" Issan said: "Just so, just so! Insight deep as that of the master diminishes by half the master's virtue; insight surpassing that of the master makes worthy to receive the succession."

76. The master came to the memorial pagoda of Bodhidharma. The incumbent asked: "Old Venerable, will your first bow be to the Buddha or to the Patriarch?" The master said: "I shall bow neither to the Buddha nor to the Patriarch." The incumbent asked: "What feud is there between you, old Venerable, and the Buddha and Patriarch?" The master shook his sleeves and left.

77. During his period of wandering the master came to Ryoko. At the High Seat, the master stepped forward and asked Ryoko: "Without making a thrust with the sword, how could one conquer?" Ryoko clutched his seat. The master said: "How should a great teacher not have skillful means?" Ryoko stared and let out a long sigh. The master, pointing at him with his finger, said: "This old fellow, today he was reduced to bewilderment!"

78. The master went to Sambyo, who asked him where he came from. The master answered that he came from Obaku. Sambyo said: "What did Obaku have to say?" The master said: "Last night the golden bull vanished in the dark, and no trace of him has since been seen." Sambyo said: "The autumn wind blows on the flute of jade. Who is it that understands such music?" The master said: "Having passed ten thousand barriers, he dwells not even in the deep blue sky." Sambyo remarked: "You are are getting too high with this." The master said: "The dragon gave birth to the golden phoenix, The lapis lazuli breaks into sparkling radiance."

Sambyo said: "Sit | down and have some tea," and then asked again: "Where have you been lately?" The master said: "At Ryoko's." Sambyo asked: "And how is Ryoko these days?"

The master left.

79. The master came to Daiji who was sitting in his quarters. The master asked: "Sitting in your room how do you pass the time?" Daiji said: "The winter pine keeps the same color for a thousand years; old peasants pick flowers, and spring covers all lands." The master said: "The body of perfect wisdom transcends all time; ten thousand barriers shut off the Three Mountains." Daiji gave a Katsu. The master also gave a Katsu. Daiji said: "How?" The master shook his sleeves and left.

80. The master came to Kegon in the prefecture of Jo. Kegon pretended to be fast asleep, supported on his staff. The master addressed him: "Old Venerable, how is it you are fast asleep?" Kegon answered: "A visitor of Zen from our own family; you are unusual." The master said: "Attendant, go and make tea for the Venerable." Kegon called the superior and said: "Install this senior in the third seat.57

57. The arrangement of seats, or sitting order, follows strict precedence. The higher up the hall, the more senior the person.

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81. The master came to Suiho. Suiho asked: "Where do you come from?" The master replied: "From Obaku." Suiho said "How does Obaku instruct his monks?" The master replied: "Obaku has nothing to say." Suiho asked: "How come he has nothing to say? "The master replied: "Even if he had something to say, there would be no place to say it." Suiho said: "Just tell me and let's see." The master said: "An arrow flies into the Western sky."

82. The master came to Zoden, and asked him: "Neither worldly nor sacred — I beg of you, master, speak quickly!" Zoden said: "I am simply thus." The master gave a Katsu and said: "This crew of shave heads here, what food are they looking for?"

83. The master came to Myoge who asked him: "What for all this coming and going?" The master said: "Vainly wearing out the straw sandals." Myoge said: "And in the end what?" The master retorted: "This old fellow does not even know what we are talking."

84. On the way to Horin the master met an old woman who asked him: "Where are you going?" "To Horin," replied the master. The old woman informed him: "Honn is away just now, so you cannot visit him." "Where did he go?", asked the master. But the old woman was already walking off. The master called after her; when she turned round, he hit her.

85. a. The master came to Horin who remarked: "As it happens, I want to ask you something, may I?" The master said: "Why gouge out healthy flesh to make a wound?" Horin said: "Brilliant shines the moon over the sea casting no shade. Sporting about in it, the fish goes astray." The master said: "As the moon over the sea casts no shade anyway, how can the playful fish go astray?" Horin said: "Observing wind, I know waves will blow up; sail boats skim the water with straining sheets." The master said: "Alone shines the solitary moon, rivers and mountains are quiet. One laugh by itself startles heaven and earth." Horin said: "Your tongue may brighten heaven and earth, but let's have a word to test it."

The master said: "When you chance upon a swordsman, show him your sword. Do not give your poem to a man who is not a poet." Horin retired. And the master made this verse of praise: "The Great Way surpasses all that is, free to go West or East. Spark does not fly from flint so fast, nor lightning flash by."

b. Issan asked Gyosan: " 'Spark does not fly from flint so fast, nor lightning flash by — but how did the old masters help people?" Gyosan asked: "How do you understand it?" Issan said: "Mere words in explanation, nowise the true meaning." Gyosan disagreed: "No, not so." Issan said: "Then how do you understand it?" Gyosan said: "Officially not a needle can pass. Unofficially carriages go through."

86. a. The master came to Kingyu. Seeing him approach, Kingyu sat down at the gate barring it with his staff. The master struck the staff three times with his hand, went into the monks' hall and sat himself down in the first place. Kingyu came after, saw him, and remarked: "When guest and host meet, the usual courtesies are observed. Elder, where have you come from to be so ill mannered?" The master retorted: "What are you mumbling, old venerable?" Kingyu hesitated, mouth open. The master hit him. Kingyu tried to pull himself together. The master hit him again. Kingyu observed: "It's not my day today."

b. Issan asked Gyosan: "Who of those two venerables won and who lost?" Gyosan replied: "The winner won the lot. The loser lost the lot."

87. The master was about to enter transformation (to die). Sitting, he said: "After my death do not allow my True Dharma Eye to perish." Sansho burst out: "How could your True Dharma Eye perish?" The master asked: "What then will you say when in future people put questions to you?" Sansho gave a Katsu. "Who could know that my True Dharma Eye would perish through this blind ass," said the master, and revealed his Nirvana.

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