Cultivation and Zen Practice for Attaining Enlightenment (Part Two)

Chapter 8: Chan Koans and Hua Tou

I. Investigating Hua Tou: How Exactly Did the Pig Die?

Since all dharmas cognized by the six consciousnesses are merely illusory internal mental appearances, if someone kills a pig, have they actually not contacted the pig in the external objective realm? Then how did the external pig die? This is a secret, a great secret, one that requires personal investigation. Once realized, the wisdom gained is extraordinary. The six consciousnesses contact the internal mental appearance of the pig, yet the external objective pig dies. How did it die? Realize this, and enlightenment dawns—profound and thorough enlightenment. Without meditative stability (samadhi), one cannot investigate this. If it is not genuine realization, this question cannot be answered. To distinguish true enlightenment from false, there are many koans and hua tou for interrogation. If one cannot answer, one must weigh one’s own enlightenment: How was it realized? What was realized?

The eye sees one’s own hand but does not contact the true hand. Touching one’s head with one’s hand does not contact the true head. Hearing one’s own speech does not contact the true sound. Smelling one’s own body odor does not contact the true odor. How much less is it possible to truly contact that of other sentient beings, or other sights, sounds, smells, tastes, and tactile sensations? Eating an apple, one is essentially consuming one’s own internal mental appearance, yet the external apple disappears. Others, not having eaten it, become displeased. The solitary shadow realm conjured by the mind is entirely the internal mental appearance manifested by one’s own Tathagatagarbha, unrelated to others. For example, one mentally wishes for someone’s good health, and the external objective person’s body truly becomes healthy. How is this so? With strong samadhi, mentally intending to kill a pig can actually kill it. How is this so?

Some say that with just one kick, a person whose conditions are ripe can instantly awaken. But this kick involves the combined functioning of at least four consciousnesses. How can one discern the distinct functions of each consciousness? Awakening like this is no different from a parrot mimicking speech—realizing only the conscious mind. One might grasp such a koan, but what is so remarkable about that?

In the past, Chan Master Xuefeng visited many enlightened virtuous teachers. He studied under Chan Master Deshan for decades before finally awakening. Chan Master Xiangyan served his master for eighteen years without awakening. Finally, alone in a dilapidated temple, he threw a stone that struck bamboo, and only then did he awaken. Monk Heze Shenhui, throughout his entire life, attained only intellectual understanding. Ancient people possessed profound good roots and excellent meditative skills, yet their Chan practice was arduous—their robes loosened, their faces gaunt, dozens of meditation cushions worn through. People today have far inferior good roots compared to the ancients, their samadhi is worse, and their conduct need not be mentioned. Why then hope for effortless enlightenment? If enlightenment is so easy, what could one possibly realize? If one merely speculates about the Dharma, speculation is permissible, and one might guess an answer, but the result is ultimately conjecture, not genuine realization.

II. The Chan Opportunity of the Pandemic

Amidst the current pandemic, the security guards at the community gates ask profound, soul-piercing questions about life and death:

1. Who are you?

2. Where did you come from?

3. Where are you going?

Then they take your temperature with a gun. This "shot" is the sharp edge of Chan (Chan jifeng). Awaken instantly, or if not, investigate these three questions.

Having lived through countless kalpas, one does not know who one is, where one came from, or where one is going. Living like a walking corpse, there is little difference from animals—merely existing. Isn’t it time to wake up? In the face of the great matter of life and death, the guards replace the Chan Patriarchs. That "shot" is like the Patriarchs’ shout or blow. Those three questions are Chan hua tou, like a crowbar for the mind. Whoever’s mind is sharp, their brain will be the first to open.

III. What is Buddha?

Lush yellow flowers are none other than prajna; verdant green bamboo is all Dharmakaya. Every day, gazing upon lush yellow flowers, the wondrous principle of prajna appears in the heart. Seeing verdant green bamboo, the Dharmakaya leaps forth. All is the wondrous functioning of prajna; the Dharmakaya pervades everything. Sentient beings have never been separate from the Dharmakaya for an instant; prajna is revealed in every moment. Only ignorance obscures the mind’s eye, preventing one from seeing prajna and knowing the Dharmakaya. Separated from the Dharmakaya, there is no karmic obstacle body; separated from prajna, one does not see yellow flowers or green bamboo.

A student asked Chan Master Yunmen: “What is Buddha?” Yunmen pointed directly: “A dried shit stick.”

Listen apart from sound; look apart from writing. “Dried—shit—stick.” The Dharmakaya mingles within, rolling in. The Dharmakaya is not the dried shit stick; the dried shit stick is not prajna; the dried shit stick is not the dried shit stick. The Sage King mingles in the mundane dust. One must part the dark clouds to see the sun of wisdom. If one sees only the dried shit, one does not see the Dharmakaya. If attached to the dried shit, one does not understand prajna.

IV. Does the Buddhadharma Destroy Worldly Phenomena?

The Buddhadharma and worldly phenomena (samsara) have both opposing and unified aspects. They are opposing because the Buddhadharma reveals and highlights the suffering, emptiness, impermanence, and non-self of worldly phenomena. They are unified because the Buddhadharma creates worldly phenomena, coexisting harmoniously with them without conflict. The Buddhadharma both destroys and does not destroy worldly phenomena. If worldly phenomena were indestructible, sentient beings would cling to them and fail to liberate themselves from the suffering of birth and death. On the other hand, if the Buddhadharma destroyed worldly phenomena, worldly phenomena could not be established, leaving only the Buddhadharma Tathagatagarbha. Then all sentient beings would dwell in the remainderless nirvana (nirupadhiśeṣa-nirvāṇa), with no world or sentient beings.

So how does the Buddhadharma destroy worldly phenomena? The Four Noble Truths and the Twelve Links of Dependent Origination are used to destroy worldly phenomena. The Four Noble Truths reveal the suffering, emptiness, impermanence, and non-self of the world. Sentient beings recognize and realize this principle, exhaust afflictions, and attain liberation. The Twelve Links reveal that all phenomena of the world are dependently arisen and empty. Realizing this principle, one extinguishes ignorance, ceases craving and clinging to worldly phenomena, and thereby liberates oneself from worldly suffering. From the Mahayana perspective, all worldly phenomena are illusory manifestations of the Tathagatagarbha; hence, worldly phenomena are empty and unreal. This also destroys worldly phenomena. Both Mahayana and Hinayana enable sentient beings to recognize and realize that the five aggregates are empty and non-self, and that the six sense bases, six sense objects, and six consciousnesses are all empty, false, and non-self. This destroys the worldly phenomena of the five aggregates.

How does the Buddhadharma *not* destroy worldly phenomena? From the perspectives of Prajna and Yogacara, all dharmas are Suchness (Tathatā). Suchness establishes all worldly phenomena; thus, it does not destroy them. “The dharmas abide in their dharma positions; the characteristics of the world are eternal.” This is not destroying worldly phenomena. The Tathagatagarbha possesses the nature of perfect accomplishment (pariniṣpanna-svabhāva), capable of perfectly accomplishing all worldly phenomena. All dharmas are one true dharma realm, called the One True Dharma Realm (ekasatya-dharma-dhātu).

The entire gold vessel of the five aggregates is gold. First, one must destroy the appearance of the five aggregates to recognize the appearance of gold. After recognizing the gold, the five-aggregate gold vessel is still gold; thus, the appearance of the five-aggregate vessel is not destroyed. First destroy, then establish; without destruction, there is no establishment. When fixated on the appearance of the five-aggregate vessel, one neglects the gold. Recognizing the gold does not preclude the existence of the five-aggregate appearance. When taking the five aggregates as a real self, one cannot recognize the true. Only by breaking the self-view and true view of the five aggregates can one recognize the true. Only by first destroying worldly phenomena can the true be revealed and realized. Thus, it is first destroy, then establish. But ultimately, upon reaching the most supreme Buddhadharma, all worldly phenomena *are* the true. The Buddhadharma does not destroy worldly phenomena; instead, it accomplishes them.

So what exactly is the Buddhadharma? This question requires deducing what is *not* the Buddhadharma to understand what it is. What is not the Buddhadharma? There is not a single dharma that is not the Buddhadharma. Everything you perceive, sense, and imagine is the Buddhadharma. What is Buddha? For this question, simply point out what is *not* Buddha, and you will know what Buddha is. There is not a single worldly phenomenon that is not Buddha. Sentient beings rely on Buddha every moment, use the Buddha’s Dharma, yet never recognize Buddha, know the Dharma, or repay the kindness of Buddha and Dharma. How to repay the Buddha’s kindness? Recognize Buddha, know the Dharma, and enable sentient beings to also recognize Buddha and know the Dharma—that is repaying the Buddha’s kindness.

V. Chan Koan—Does the Buddhadharma Destroy Worldly Phenomena?

The master walked up to the disciple, patted his shoulder, and asked: “Does the Buddhadharma destroy worldly phenomena?” The disciple blew a puff of immortal breath into the air.

The master asked: “Could it be that the Buddhadharma destroys worldly phenomena?” The disciple said: “It does not destroy.”

The master asked again: “It does not destroy?” The disciple said: “It destroys.”

The master withdrew his hand, clapped twice, chuckled, and turned to leave.

Question: Did the disciple say the Buddhadharma destroys worldly phenomena or not? Did the master approve of the disciple’s answer?

VI. Samadhi Koan

The master grabbed the disciple’s lapel and asked: “Does the Buddhadharma destroy worldly phenomena?”

The disciple punched the table and pushed the master away.

The master glared at the disciple, turned with hands behind his back, and left.

Question: Did the disciple answer the master’s question? If so, how? When the master turned and left, was it satisfaction or dissatisfaction?

Regarding this koan, various debates arose among A, B, C, D. The master said: “Exhausting all profound arguments is like placing a single hair in the vastness of space. Expounding a whole canon of scriptures is not as good as a single slap.”

VII. The Use of Chan Koans

The matter of whether the Buddhadharma destroys worldly phenomena became a koan. It is presented to provoke investigation into the matter, to investigate the mind. Upon seeing the mind and understanding the mind, one knows the relationship between the Buddhadharma and worldly phenomena. Then, all that theoretical knowledge becomes useless, mere entangling vines. Since it is called a Chan koan, it pertains to Chan, and Chan is the mind. The mind requires you to realize, to see, to manifest. It does not require a heap of theoretical knowledge. All views are useless; expounding a whole canon of doctrines is also idle talk.

The disciple saying “destroy” is the Buddhadharma. The disciple saying “does not destroy” is also the Buddhadharma. Destroying and not destroying, speaking and not speaking—all are the Buddhadharma. Master and disciple understand each other perfectly clearly; no words are needed. It is merely acting. Bodhisattvas act; ordinary beings watch the show. Experts discern the essence; outsiders watch the excitement. If one cannot even grasp the excitement, what more is there to say? Still engaging in various arguments about destroying or not destroying—to whom are these principles being explained?

Sutras and teachings are for explaining principles. At that time, if you have principles, you can speak them, expound them thoroughly. But koans use events to reveal principles. Superficially, they speak of events; within the events, the true principle is revealed—the true mind, the self-nature, the Tathagatagarbha. One need not even open one’s mouth; the principle manifests directly, concise, clear, immediate, and ready. Those with insight understand instantly; mind seals mind.

In truth, expounding the Dharma does not necessarily require discussing abstruse mysteries or expounding heaps of theory. Without uttering a single word, one can still expound the Dharma and liberate beings. In the Buddha-land of Fragrant Accumulation, Buddhas and Bodhisattvas cause Bodhisattvas to awaken merely by smelling fragrances. In other Buddha-lands, the Buddha merely shares a meal with Bodhisattvas, and they awaken. There is no need for lengthy theoretical discourses. Language is not essential; writing is not essential. The Way has nothing to do with words and language. Only sentient beings in the Saha world have the habit-energy of words and language. They like to use words to express their thoughts and feelings, to show off their rich theoretical knowledge, thinking that longer articles and more books are better. In reality, it’s mostly idle talk. Long-windedness is entirely unnecessary; a few brushstrokes capturing the essence suffice. The Way is very simple. Without the Way, writing billions of words only wastes one’s own and others’ mental energy. Those who possess the Way prefer silent stillness. Those without the Way like to talk volubly, boastfully, at great length, to highlight themselves.

VIII. Valuing Only Your Correct Eye, Not Discussing Your Conduct

Guishan asked Yangshan: “Of the forty volumes of the Nirvana Sutra, how much was spoken by the Buddha, how much by demons?” Yang said: “All were spoken by demons.” Gui said: “In the future, no one will be able to deal with you.” Yang said: “Hui Ji (Yangshan) is only a matter of this lifetime; where is the conduct?” Gui said: “I value only your correct eye; I do not discuss your conduct.”

Chan Master Yangshan’s answer to his master’s question was strange. Yangshan said all forty volumes of the Nirvana Sutra were spoken by demons, not the Buddha. Why not spoken by the Buddha? Because the true Buddha has no mouth and does not speak; using the mouth to speak is not the true Buddha. Illusory transformations are not the true Buddha; they are merely false Buddhas. Master Guishan, hearing this, greatly praised him: “In the future, truly no one will be able to deal with you; your wisdom surpasses others.” Yangshan said: “My knowledge and views are now complete, but how should my true Bodhisattva conduct be manifested?” Guishan said: “As long as your view is correct, the conduct a Bodhisattva should possess will naturally be established without worry.”

Yangshan had already realized the mind and seen the nature; his prajna wisdom was complete. But he wished to swiftly perfect all Bodhisattva conduct, extensively practice the Bodhisattva path, and perfect all Bodhisattva pure conduct and spiritual powers. Guishan, however, believed that once one truly realizes the mind and sees the nature, one’s conduct and pure actions will gradually become complete and perfect; spiritual powers and abilities are not even worth mentioning. Guishan’s view is very correct. But “correct eye” depends on *what* eye is correct. If only the conscious mind’s eye is correct while the manas (seventh consciousness) eye remains deviant, the Bodhisattva’s conduct cannot be corrected. Only when the manas eye is correct do body, speech, and mind naturally operate on the correct path. Then there is no worry about failing to sever ignorance and afflictions or failing to perfect the Bodhisattva’s compassionate, joyful, and equanimous conduct. Later, Chan Master Yangshan dreamt of going to Maitreya’s Inner Court (Tushita Heaven) and expounded the Dharma before Maitreya Bodhisattva from the third seat. This fact proves his eye became increasingly correct, his Bodhisattva conduct was honed, he passed the three barriers of Chan, and attained the First Bhumi (Ground).

People in the past practiced genuine cultivation and realization. Realizing the mind and seeing the nature was truly realized, unambiguous, without the slightest falsity. After realizing the mind, not only did wisdom flow abundantly, but their conduct also became increasingly pure, fully conforming to Bodhisattva standards, serving as the refuge for sentient beings. Now it is different. False Bodhisattvas fly everywhere, more ordinary than worldly people, incomparable to true Bodhisattvas as heaven is to earth. Thus, false Bodhisattvas who falsely realize the mind cannot even discuss conduct.

IX. Grinding a Brick Cannot Make a Mirror; Sitting in Meditation Cannot Make a Buddha

In the past, when Patriarch Mazu Daoyi did not yet understand Buddhist practice and realization, he thought Buddhahood could only be achieved through seated meditation. He did not know that Buddhahood results from the union of concentration (samadhi) and wisdom (prajna). Only the perfect fusion of concentration and wisdom can transform body, mind, and world. When Chan Master Huairang, seeking outstanding talents for Buddhism, encountered Mazu Daoyi, he saw Mazu sitting in meditation all day, entering samadhi. Observing his extraordinary appearance, dignified bearing, and possessing the heroic spirit of a Patriarch, Huairang wished to guide him to become a dragon-elephant (great master) of the Buddha-dharma. Chan Master Huairang then took a brick and vigorously ground it opposite Mazu Daoyi, attracting Mazu’s attention. Chan Master Huairang explained, “I am grinding this brick to make a mirror.” Mazu shook his head, saying, “Grinding a brick cannot make a mirror.” Chan Master Huairang said, “Sitting in meditation cannot make a Buddha.”

Mazu Daoyi then humbly asked how to become a Buddha. Chan Master Huairang then explained the theory and path to Buddhahood to him. To become a Buddha, one must first understand the fundamental Buddha-nature. Only after realizing the mind and seeing the nature can one become a Buddha. How to realize the mind and see the nature? One must practice Chan investigation. Of course, Chan investigation involves not only concentration but also wisdom. Equal balance of concentration and wisdom, without bias, enables the opening of great wisdom, realization of mind and seeing of nature, and ultimately Buddhahood. On the path of practice, perfectly encompassing all dharmas without deviation leads to Buddhahood. Lacking wisdom, merely cultivating concentration cannot open wisdom. Yet without meditation, merely reasoning, thinking, and intellectual understanding also cannot open great wisdom. Only the union of both can perfect all wisdom and accomplish Buddhahood. After understanding the principle of Buddhahood, Mazu Daoyi practiced diligently day and night, finally realized mind and saw nature, and became a great Patriarch.

X. Awakening the Fountain of Life

Q: How to practice in order to see the light?

A: Directly use the manas (seventh consciousness) to contemplate. But the step of manas is too high; it requires the stepping stone of the sixth consciousness (mano-vijñāna). Use the sixth consciousness to guide the manas step by step in contemplation.

Q: Seeing without discriminating, hearing without discriminating, acting without discriminating—no grasping, no rejection, no inside, no outside. Can this lead to seeing the light?

A: If so, then wood and stone also do not discriminate; can they see the light?

Q: Having discrimination but not dwelling on it—using it then immediately letting go. Can this lead to seeing the light?

A: Ignorant use, ignorant letting go—what benefit is there? This is a method for cultivating concentration.

Q: I remember the master once said: “The manas, as soon as it forms an intention, stops; as soon as it contacts, stops; does not accept; further, there is no thought or thinking.” Can this lead to seeing the light?

A: This is purely cultivating concentration, not Chan investigation. It cannot open wisdom and see the light.

Q: Knowing that all dharmas are illusory, is this seeing the true mark of reality as markless?

A: Arhats also see all dharmas as illusory, yet do not see the true mark. Many have realized that all dharmas are illusory, yet few see the true mark. What use is knowing that all dharmas are illusory? Knowing and realizing are separated by a hundred thousand miles.

Q: I see all phenomena like shadows and illusions; can this lead to seeing the projector?

A: See the projector first, or see the shadow first? Seeing upside down, one cannot see the true mark.

Q: First see the illusory shadow, simultaneously knowing it is the function of the projector.

A: Like seeing the shadow and thereby knowing the moon.

Q: All phenomena are like foam; seeing the foam, can one see the great ocean?

A: Sentient beings, since beginningless time, see foam every day—who has seen the great ocean?

Q: Sentient beings’ mind-eye is unopened; they do not investigate, confusing root and branch; thus, they see only the shadow, not knowing the shadow is the effect of light. Undertaking it right now—all are Tathagata; the entire wave is water.

A: This is truly not easy; it is the realm of the wisdom of the path (mārga-jñāna). The path before this is still long. May you proceed courageously!

Q: If I do not see outside the waves, can I then see the water?

A: Waves are birth and death; waves are illusory; waves are produced from water; waves *are* water. Who then sees the waves?

Q: Outside the waves, there are no dharmas. Sentient beings see only waves, not knowing they are water. Buddhists see waves but also do not know they are water; instead, they imagine another water elsewhere.

A: Birth and death are always within the water, yet one does not know. It’s just too habitual, too intimate.

Q: Zhuangzi said: “Fish forget each other in the water; people forget each other in the Way.” Is it like this?

A: It is so, yet birth and death are not resolved.

Q: The mad mind does not cease; if it ceases, then it’s possible?

A: Turn the light around to illuminate oneself—if one does not see the original head, how can the madness cease?

Q: Birth and death, yet I have never come; tides rise and fall, yet the seawater neither arises nor ceases.

A: The entire wave is water; the seawater neither comes nor goes, neither rises nor falls.

Q: Birth and death are illusory dharmas; sentient beings constantly abide in nirvana without knowing it?

A: Yes.

Q: I am in nirvana, observing my own birth and death, observing the birth and death changes of sentient beings.

A: In nirvana, all should be in nirvana. In nirvana, there are no people; why then are there views and birth and death?

Q: Could it all be illusory seeing?

A: Originally, there is no seeing; illusory seeing arises illusorily.