(Blue Cliff Record)

Main Cases

Contents CASE 1: Bodhidharma's "Clear and Void" CASE 2: Jôshû's "Supreme Way" CASE 3: Master Ba Is Ill CASE 4: Tokusan with His Bundle CASE 5: Seppô's "Grain of Rice" CASE 6: Unmon's "Good Day" CASE 7: Echo Asks about Buddha CASE 8: Suigan's "Eyebrows" CASE 9: Jôshû's Four Gates CASE 10: Bokushû's "Idiot" CASE 11: Ôbaku's "Drinkers of Lees" CASE 12: Tôzan's "Three Pounds of hemp" – See Mumonkan Case 18 CASE 13: Haryô's "Silver Bowl" – See Miscellaneous Koans Case 22a. CASE 14: Unmon's "Preaching One Thing" CASE 15: Unmon's "Preaching in the Reverse" CASE 16: Kyôsei and "Picking and Pecking" CASE 17: Kyôrin's "Sitting for a Long Time" CASE 18: The National Teacher's Gravestone CASE 19: Gutei's One Finger – See Mumonkan Case 3 CASE 20: Suibi and the Chin Rest CASE 21: Chimon's "Lotus" CASE 22: Seppô's "Poisonous Snake" CASE 23: Hofuku and Chôkei Go on a Picnic CASE 24: Tetsuma, the Cow CASE 25: The Hermit of Lotus Peak CASE 26: Hyakujô on Daiyû Peak CASE 27: Unmon's "Complete exposure" CASE 28: Nansen's "Dharma That Has Never Been Preached" CASE 29: Daizui and the "Kalpa Fire" CASE 30: Jôshû's "Giant Radishes" CASE 31: Mayoku Circles Around the Master's Dais CASE 32: Jô and the "Essence of Buddhism" CASE 33: Chinsô Has One Eye CASE 34: Kyôzan's "Not Wandering" CASE 35: Manjusri's "Three Three" CASE 36: Chôsa Goes Picnicking

CASE 37: Banzan's "Not One Thing in the Three Worlds" CASE 38: Fuketsu's "Heart Seal" CASE 39: Unmon's "Garden Fence" CASE 40: Nansen and the Flower CASE 41: Jôshû's "Great Death" CASE 42: Hô Koji's "Beautiful Snow" CASE 43: Tôzan's "Cold and Heat" CASE 44: Kasan's "Beat the Drum" CASE 45: Jôshû's "Cloth Robe" CASE 46: Kyôsei and the Raindrops CASE 47: Unmon's "Six" CASE 48: Tea at Shôkei Templ CASE 49: Sanshô's "Net" CASE 50: Unmon and the "Dust-Dust Samadhi" CASE 51: Seppô's "What Is This?" CASE 52: Jôshû's Stone Bridge CASE 53: Hyakujô and the Wild Ducks CASE 54: Unmon Stretches His Arms CASE 55: Dôgo's Condolence Visit CASE 56: Kinzan and the "Arrow" CASE 57: Jôshû and the "Bumpkin" CASE 58: Jôshû and the "Pitfall" CASE 59: Jôshû's "Supreme Way" CASE 60: Unmon's Staff CASE 61: Fuketsu's "House and Nation" CASE 62: Unmon's "One Treasure" CASE 63: Nansen Kills a Cat – See Mumonkan Case 14 CASE 64: Jôshû and the Sandals – See Mumonkan Case 14. CASE 65: A Non-Buddhist Questions Buddha – See Mumonkan Case 32 CASE 66: Gantô and the "Sword" CASE 67: Fu Daishi Expounds the Sutra CASE 68: Kyôzan and "Your Name" CASE 69: Nansen Draws a Circle CASE 70: Isan's "Speak, Master" CASE 71: Gohô's "Close!" CASE 72: Ungan's "Can You?" CASE 73: Ba and "One Hundred Negations" CASE 74: Kingyû's Rice Bucket CASE 75: Ukyû's Blind Stick

CASE 76: Tanka's "Eating Rice" CASE 77: Unmon's "Rice Cake" CASE 78: The Boddhisattvas Take a Bath CASE 79: Tôsu and "the Buddha's Voices" CASE 80: Jôshû and a "Newborn Infant" CASE 81: Yakusan's "Look! The Arrow!" CASE 82: Dairyû and the "Dharma-Body" CASE 83: The Old Buddha and a Pillar CASE 84: Vimalakirti and "Not-Two" CASE 85: Tôhô and the "Tiger" CASE 86: Unmon's "Bright Light" CASE 87: Unmon's "Medicine and Disease" CASE 88: Gensha's "Three Diseases" CASE 89: Ungan's "Hands and Eyes" CASE 90: Chimon and the "Prajna Wisdom" CASE 91: Enkan and the "Rhinoceros" CASE 92: The Buddha Ascends to the Rostrum CASE 93: Taikô Dances CASE 94: "Non-Seeing" in the Ryôgon Sutra CASE 95: Chôkei's "Three Poisons" CASE 96: Jôshû's Three Turning Words – See Miscellaneous Koans Case 19 CASE 97: "Getting Despised" in the Diamond Sutra CASE 98: Tempyô's Two "Wrong"s CASE 99: Shukusô and the "Buddha with the Ten Bodies" CASE 100: Haryô and the "Sharpest Sword" – See Miscellaneous Koans Case 22c .

Cf. man is?" The emperor said. "He is the Mahasattwa Avalokitesvara transmitting the seal of Buddha's Mind. "Does Your Majesty know who this Shikô said. it4 or not?" If so. what is there to keep Jôshû said." "this old monk" = "I. who is said to have a life of 1800 years. know. "'The supreme Way is not difficult." CASE 3: Master Ba Is Ill Great Master Ba was seriously ill." Shikô Shikô said. he would not return. "Sun-face Buddha. "You say you do not dwell in clarity. no holiness." The emperor said. At that time a monk asked. "Who are you in front of me?" The emperor did not match him. all is complete clarity. "You have already asked But even if a word is uttered. Bodhidharma crossed the Yangtse River and came to the kingdom of Gi. "I don't know. "I don't know. instructing the assembly. how Great Master said." The "Sun-face Buddha" is a buddha.'2 'clarity'. while the "Moon-face Buddha" lives only 24 hours. "If you. said. "Your Majesty." Bodhidharma said. it simply dislikes choosing. don't Jôshû said. a firm hold on?" amply." "it" = "clarity. Moon-face Buddha5. Later. the beginning of the Shinjinmei (Believing in the Mind. "I don't know. Only if there is no love or Sôsan): 3 4 5 hatred." The emperor regretted and wanted to send an emissary to invite Bodhidharma back." The monk said. are you feeling these days?" The chief priest of the temple asked him. Master. people in the land were to go after him." Even if all the CASE 2: Jôshû's "Supreme Way" Jôshû. Poem composed by the Third Patriarch "The supreme Way is not difficult. . said.CASE 1: Bodhidharma's "Clear and Void" Emperor Bu1 of Ryô asked Great Master Bodhidharma. Finally. it simply dislikes choosing. why do you say that you don't dwell in clarity?" Bow and withdraw. "Clear and void. either. "Master. do not intend to send an emissary to fetch him back. it is already an action of 'choosing' or of adhering to Do you monks want to keep a firm hold on This old monk3 doesn't dwell in clarity." 1 2 Emperor Bu reigned over the land of Ryô between 502-509. "What is the highest meaning of the holy reality?" Bodhidharma replied. the emperor asked Shikô for his view.

"I don't ask you about before the fifteenth day. he stepped into the Dharma Looking around he said. Then he flourished his sleeves and went out. I cast it down before you. his sitting cloth in a ceremonial manner and said. Here he introduces his own comment. don't recognize it any more." dressed formally and entered again to meet Isan." day is a good day. In Japanese: hossu. I shouldn't be so hasty. "When you pick up the whole earth in your fingers." Unmon himself answered in the monks' stead. bring me a phrase about after the fifteenth day. "One day that fellow will build a grass hut upon a lonely peak. call everyone to look for it!" CASE 6: Unmon's "Good Day" Unmon.") CASE 5: Seppô's "Grain of Rice" Seppô. Isan asked the head monk. "Kaatz!" Carrying his bundle under his arm. "Still. He walked across it from east to west and from west to east. Like in a black lacquer bucket. "Master!" Isan was about to take his whisk2. Tokusan held up But when he got to the entrance gate. said. In the (Setchô commented: "Seen through!") Turning his back on the Dharma hall. you Beat the drum. it's the size of a grain of rice. teaching the assembly. "He soon turned his back on the Dharma hall. put on his straw sandals and went away. giving instruction. and scold the buddhas and abuse the patriarchs. "Every 1 Setchô Zenji is the compiler of the Hekiganroku. hall. none!" and went out (Setchô1 commented: "Seen through!") So. evening. when suddenly Tokusan shouted." (Setchô commented: "Piling up frost on top of snow. . "Where is the newcomer who was here a while ago?" The head monk said.CASE 4: Tokusan with His Bundle Tokusan arrived at Isan. 2 A stick with a flexible whisk on top. said. Tokusan said. Tokusan put on his straw sandals and left. he As Isan sat at his place. "None." Isan said.

instructing the assembly. "East gate. Echô. "Where have you come from?" again. "You idiot!" Bokushû said. Mumonkan). your Way like this. "You are CASE 8: Suigan's "Eyebrows" Towards the end of summer 1 . where will the 'Today'5 If you continue to go on be? Do you know that in this great empire of Tang 1 2 Summer-sesshin for 3 months. near which he taught. "I. "After three or four shouts of 'Kaatz'. "Kan3!" CASE 9: Jôshû's Four Gates A monk asked Jôshû." Jôshû said. 3 "Watch out!" or "There!" 4 5 The name of the Zen Master Jôshû is taken from the city "Jôshû". south gate. said. "Kaatz!" was silent. ask you. are Suigan's eyebrows still there?2" Hofuku said. north CASE 10: Bokushû's "Idiot" Bokushû asked a monk. "You are all drinkers of lees. "They are well grown!" Unmon said. . then what?" CASE 11: Ôbaku's "Drinkers of Lees" Ôbaku. "The old monk has been scolded by you with a 'Kaatz'!" Bokushû hit him saying.CASE 7: Echo Asks about Buddha A monk asked Hôgen. Master. in those days this Chinese word colloquially meant also. Suigan instructed the assembly. punishment in hell. saying." What is Buddha?" Hôgen said. "All summer I've preached to you. west gate. my brothers. Look here. "Kaatz!" The monk shouted The monk Bokushû said. At once the monk shouted. "The robber's heart is terrified!" Chôkei said. According to the popular belief a great criminal should lose his eyebrows as a sign of his coming Literally: "barrier" (cf. Echô. The world of nirvana. "What is Jôshû4?" gate.

5" CASE 16: Kyôsei and "Picking and Pecking" A monk asked Kyôsei. "I. "What is it that's not the function of the mind in me nor a thing before me?" Unmon said. your student." Haryô said." I beg you. The monk said. "I don't say CASE 12: Tôzan's "Three Pounds of hemp"1 A monk asked Tôzan. "What would you say to the fact that in various places there are people who accept students and direct their assemblies?" that there is no Zen. please peck from outside. Master. am picking from inside the shell.4" Unmon CASE 15: Unmon's "Preaching in the Reverse" A monk asked Unmon. Cf. In Japanese: In Japanese: In Japanese: masagin. "What is the teaching of the whole lifetime of Shakyamuni?" said. "Preaching in the reverse. "Preaching one thing." Kyôsei said. "If I Kyôsei said. I only say that there is no master. "Three pounds of hemp2." CASE 13: Haryô's "Silver Bowl"3 A monk asked Haryô. "What is Buddha?" Tôzan said." Ôbaku said. Tai-issetsu. "But will you be alive or not?" were not alive. "You fool in the weeds!" 1 2 3 4 5 Cf. people would all laugh. Case 18 of the Mumonkan. "What is the Deva Sect?" bowl. Case 22/a in the Miscellaneous Koans. Tôissetsu .there is no Zen master?" Now a monk came forward and said. "Heaping up snow in a silver CASE 14: Unmon's "Preaching Fittingly" A monk asked Unmon.

master. Master Gutei simply stuck up one finger. "I should like to ask you.") In the crystal palace there is no one who knows. "I didn't understand anything. the emperor called Tangen and asked him about the meaning of this. "The speech is finished. "The sea is peaceful. north of the lake: (Setchô commented. my disciple Tangen. An egg-formed gravestone which is made out of a single piece of stone. "I have a Dharma Let him come to you and successor." The national teacher said." ask him about it. "The single hand does not sound without reason. Case 3 of the Mumonkan. "I am tired from sitting for a long time. "What would you wish me to do after a hundred years 2 ?" monk. Tangen responded: "The south of the river." teacher remained silent for a long time." The national teacher said. "A staff.") In between there's gold. the national teacher. for a design. "Make a seamless gravestone 3 for this old The national The Then he said. emperor said. After your death. (Setchô commented.CASE 17: Kyôrin's "Sitting for a Long Time" A monk asked Kyôrin.") Under the shadowless tree all people are in one boat. Cf. 4 . (Setchô commented. "Did you understand?" The emperor said. "What is the meaning of the Patriarch's coming from the West?" Kyôrin said.")" CASE 19: Gutei's One Finger4 Whatever he was asked about Buddhism. hewn freshly from the mountain forest. (Setchô added. which fills the whole land." CASE 18: The National Teacher's Gravestone Emperor Shukusô1 asked Chû. After the national teacher passed away. It was often made for deceased monks. 1 2 3 Historically speaking it was Emperor Daisô the oldest son and successor of Shukusô. who is well versed with this matter. the river clear.

I wouldn't talk like that. the Patriarch's coming from the west. "What is the meaning of the Patriarch's coming from the west?" Rinzai said. A monk told this to Gensha. (Setchô commented saying. who said. "What is it after the lotus has come out of Chimon replied." Ryûge brought one and gave it to him. "Lotus leaves.CASE 20: Suibi and the Chin Rest Ryûge asked Suibi. "the Peak of Wonder. instructing the assembly. "You may hit me as you like. All of you should look at it carefully!" Chôkei said." The monk asked. Ryûge said. "There's a poisonous snake on the southern side of the mountain. They have lost their body and life. "Today in the Zen hall there are many people.. pointing with a finger. But. said. "Bring me a chin him. "What is it when the lotus has not yet come out of the water?" Chimon said. it's regrettable." ." Hofuku." Ryûge also asked Rinzai." Ryûge got one and gave it to Rinzai. "Only Elder Brother Ryô2 could say something like However. "What is the meaning of the Patriarch's coming from the west?" said." A narrow board used so as to let one sleep in the sitting posture. said. "Hundreds and thousands of years 1 2 3 Literally: I. "What's the use of making an excursion with these fellows today?" He again said. After all there is no meaning to CASE 21: Chimon's "Lotus" A monk asked Chimon. that. "Right here is the summit of Myô Peak3. CASE 23: Hofuku and Chôkei Go on a Picnic Once Hofuku and Chôkei went out on a picnic in the hills." the water?" The monk asked. "What then would you say. rest1. "Why does it have to be 'the southern side of the mountain'?" Unmon threw his staff in front of Seppô and acted frightened. "Exactly. "You may hit me as you like. "Lotus flowers. Rinzai took Ryûge said." Master"? Gensha replied.e. "Bring me a sitting cushion." Chôkei said." CASE 22: Seppô's "Poisonous Snake" Seppô. Chôkei Literally: "Zen board. Suibi Suibi took it and hit After all there is no meaning to the Patriarch's coming from the west." it and hit him.

Tetsuma left immediately." The great Zen personages of old. the iron grindstone.") Later. "After all. Gotai. Originally "Rengehô." CASE 26: Hyakujô on Daiyû Peak A monk asked Hyakujô. and. . The name of the mountain. Again He himself answered in their stead. once a student of Isan. I don't say that there will be none like him. Isan lay "Tomorrow there will be a great feast at Mt. paying other people no heed. Hyakujô said. Isan said. "If it weren't for the Reverend Son1. saying. only that there will be very few. why didn't they dare to remain here?" The assembly was silent. A famous Zen person. where Hyakujô's monastery was located. Tetsuma said. would see only skeletons in the field. "When the old ones5 reached this point. Her name means "Ryû. I go straight into the thousand and ten thousand peaks. the Cow Ryû Tetsuma 2 came to Isan. down and stretched himself out. you CASE 24: Tetsuma." More exactly: Mt." Kyôsei said. "Because that has no power on the Way. Hyakujô thereupon hit him. a Dharma grandson of Unmon Zenji. CASE 27: Unmon's "Complete exposure" A monk asked Unmon. you have come!" Tai3. saying. saying.from now. "With my staff across my shoulders. "Old Cow. Will you go there. which is far away in the northern part of the country. Master?" CASE 25: The Hermit of Lotus Peak The hermit of Lotus Peak4 took up his staff and showed it to the assembly. His real name was Shô. "What is the matter of extraordinary wonder?" "Sitting alone on Daiyû6 Peak!" The monk made a deep bow." he said. they reported to Kyôsei about it. how is it?" Once more he himself answered in their place. "What is it when the tree withers and the leaves fall?" Unmon 1 2 3 4 5 6 Namely Chôkei.

"Wrong!") He circled Shôkei's dais three times." How about you. "I have already preached to you fully. "This is not mind. the whole universe2 will be destroyed." I." preached to the people?" thing.." The province of Chin was famous for producing great radishes." Is it true or not?" Jôshû CASE 31: Mayoku Circles Around the Master's Dais Mayoku. "There is. "When the great kalpa fire is inflamed. shook the ring-staff and stood there bolt upright." The monk said. Master?" Hyakujô asked. "The province of Chin5 produces giant radishes. will that be gone with the Daizui said. Shôkei said. "You did preach like that. "I've heard that you personally met Nansen4.e. Literally: "a billion worlds". "If so. "What is this Dharma that has never been Nansen said. "That's how it is with me. I wonder if that will also be destroyed or not. ". "I am not a man of great wisdom. How am I to Hyakujô said. (Setchô comments.answered. "Destroyed." CASE 28: Nansen's "Dharma That Has Never Been Preached" Nansen went to see Master Hyakujô Nehan. with his ring-staff in hand. "Complete exposure of the golden wind1. came to Shôkei. that you were a student of Nansen." CASE 29: Daizui and the "Kalpa Fire" A monk asked Daizui. replied." Hyakujô said. "Right. this is not Nansen said. "I don't understand." know whether there is a Dharma that has been preached or that has never been preached?" Nansen said. Jôshû's monastery was also located in that area. "Is there any Dharma that the sages of the past have never preached to the people?" Hyakujô asked. "Gone with the other." CASE 30: Jôshû's "Giant Radishes" A monk asked Jôshû. Nansen said. The word "the other" means "the universe." other3?" Daizui said... . Hyakujô said. this is not Buddha. right!" 1 2 3 4 5 The autumn wind was also called "golden wind".

"Then you have never been to the mountains at all!" Unmon said." This is nothing but a whirling of the CASE 32: Jô and the "Essence of Buddhism" A senior monk Jô asked Rinzai. CASE 33: Chinsô Has One Eye National Secretary Chinsô went to see Shifuku. but with you it is not right. slapped him and thrust him away. not right!" (Setchô comments. fire. air. "Wrong!") Then. (Setchô said. "Where have you come from?" Kyôzan said. wind1. he drew a Thereupon Shifuku closed the Chinsô said. shook the ring-staff and Nansen said." The monk said. do you say. "It is already straying from the essence that your student has come to Why do you draw a circle in addition to that?" door of his room.") CASE 34: Kyôzan's "Not Wandering" Kyôzan asked a monk. grabbed him by the lapels. wind). "No. "From Mount Ro2. "With Shôkei it is right." The monk said. wind is the element of movement. not right!'?" Nansen said. is the most noted peak of Mt. you at all. "Senior monk Jô! Why don't you make As he made a deep bow. "Master Shôkei said. 'Right. When Shifuku saw him coming. translated as "Five Elder" Peak.Mayoku then came to Nansen. it will perish. In the end. a deep bow?" Rinzai came down Jô stood there from his seat. Jô suddenly attained a great enlightenment. 3 . monasteries. Mayoku said. circle. "What is the essence of Buddhism?" as if rooted to the spot. A monk standing nearby said." 1 2 One of the four elements in Chinese physics (earth. "Not right. I have never been Kyôzan said. "Have you been to the Gorôhô Peak3?" there. "Chinsô has but one eye. One of the most beautiful and most famous mountains in the southern part of China with many Zen The Gorôhô Peak. stood there bolt upright. 'Not right. He circled Nansen's dais three times. Ro. right!' Why. Master. "Because of too much compassion these words have fallen into grasses.

" sounds very much like a spring mood. "Where have you been. The World of desires. "It's better than the autumn dew CASE 37: Banzan's "Not One Thing in the Three Worlds" Banzan. "Where have you come from?" south1. "How many monks are here?" three three behind. there is not one thing. giving instruction. dragons and snakes are mixed with each Mujaku said. It stood against the great stream and protected the area from flood. "How many monks are over there?" hundred there. "How is the Buddhist Dharma in the South maintained?" said. "Where did you go?" the scented grass. "In the Three Worlds2. "From the Mujaku Manjusri said. I went following The head monk said. Chôsa went for a walk in the mountains. "Three three before. five Mujaku asked Manjusri." other." Mujaku answered. said." Mujaku said. An "iron ox" is a massive construction which lay at the bottom of the Yellow River. "How is the Buddhist Dharma maintained here?" Manjusri said. "I was out walking about in the The head monk said. Fuketsu entered the hall [to preach] and said. the [impression of the] seal remains." When he returned to the gate. the head Chôsa said." (Setchô commented. When it goes away. The form of the heart-mind. "First." Manjusri said. then came back through the falling flowers. "It Chôsa said. the World of materials. when it stays there. monk said. "Worldly and Saints live together." dropping on the lotus flower. Bodhidharma.") Chôsa said. "Three hundred here. and the World of non-materials. "The heart seal3 [stamp] of the patriarch4 resembles the activity of the iron ox 5 . "The monks of this age of the corrupted Dharma are venerating the precepts a little. the 1 2 3 4 5 The South of China. Manjusri said. "I am grateful for that answer." CASE 36: Chôsa Goes Picnicking One day. . one seek the mind?" Where should CASE 38: Fuketsu's "Heart Seal" When he was staying at the government office of the Province Ei. namely the region of Konan.CASE 35: Manjusri's "Three Three" Manjusri asked Mujaku. Master?" mountains.

"What if I understand the point that way?" lion. Rohi tried to say Fuketsu But.[impression of the] seal is brought to naught. In Japanese: I. alas." The Magistrate said. right to give a seal [of approval] or not?" If it neither goes away nor stays. dharmakaya) or one of the three bodies of Buddha." Kayakuran. "Why don't you Fuketsu hit him with his whisk and said. Come in the daylight. "I don't allow walking about in the night.' see these flowers as in a dream.] I ask Then Elder Rohi came up and said. hôshin. "Do you remember what you said? Say something. mud." said. "A golden-haired CASE 40: Nansen and the Flower Minister Rikukô talked with Nansen. "Dharma-teacher Jô said." Tôsu 1 2 3 The body of the ultimate Truth (Jap." Unmon said. "I am accustomed to leveling the great Fuketsu shouted "Kaatz!" and said. "What is the Pure Dharma-body1?" The monk said. decision where a decision should be made. you are inviting disorder. all things and I are one single body. not to give me the seal. now I find instead a frog wriggling about in the Rohi was perplexed. Fuketsu said. "What is it if a man who has died a great Death comes back to life?" said. Rohi stood there considering. "People of CASE 41: Jôshû's "Great Death" Jôshû asked Tôsu. called to Rikukô and said." ocean through fishing whales. The Magistrate said." say anything else. you. Unmon said. I'll check it for you. Master. "Flower fence"2. "What principle do you see in them?" Fuketsu descended from the rostrum. "If you do not make a CASE 39: Unmon's "Garden Fence" A monk asked Unmon. "Buddha's law and the King's law are of the same nature. sk. "you. "I have the activities of the iron ox. Elder?" something." Nansen pointed at the flowers in the garden. 'Heaven and How wonderful earth and I have one and the same root." Fuketsu hit him again with his whisk. this is!" our time3 Rikukô said.e. would it be [However. It actually was a flower fence around a restroom. .

Usually named "Emma-Daiô (the King of hell Emma). "What is the true Reality?" Kasan said. 3 4 . like a dumb man. Case 33 in the Mumonkan. "What then would you say." (Setchô added his comment." "Where then do they fall?" said. Old En2 will never release you!" Zen said. who said.it is called 'being next [to the fact]' (rin).it is called 'hearing' (mon). The monk said. said. "What is the 'true passing'?" Kasan said.CASE 42: Hô Koji's "Beautiful Snow" Hô Koji1 was leaving Yakusan.they don't fall on any other place." "Beat the drum. "I do not ask about the sentence. " A monk stepped forward and asked. "When cold and heat come. the heat kills you. "Practicing and learning -. it is called 'true passing' (shinka). Koji?" your eyes but you are just like a blind man. how should one avoid them?" "Why not go to a place where there is neither cold nor heat?" place is it where there is neither cold nor heat?" you. "What kind of Tôzan said. don't be so rough. Zen said. -." He asked again.") Koji slapped him again and said." Koji Koji pointed to the falling snow in the air and said. giving instruction. I immediately would have made a snowball and threw it against him. how should we 1 2 Koji is an honorific for a lay practitioner of Buddhism. He is supposed to be the fearful judge at the Cf. The latter ordered ten of his Zen students to see Koji off at At that time there was a student named Zen." [But] What does 'Neither Mind nor Buddha'4 mean?" receive him?" Kasan said. "You see with You speak with your mouth. 'Mind itself is Buddha. He He asked again. when it is hot. "Koji." Tôzan said. but you are just CASE 43: Tôzan's "Cold and Heat" A monk asked Tôzan. "Beat the drum!" asked once more. "Beat the drum. "Beat the drum. completing learning -. When you have passed through these two.'3 Kasan said. "Beautiful snow-flakes! Koji gave him a slap. the cold kills CASE 44: Kasan's "Beat the Drum" Kasan. entrance of the realm of the dead. the temple gate. Cf. "If you name yourself Zen student in such a condition. "When it is cold. "At the first words. "When someone who knows the ultimate Truth comes. Case 30 in the Mumonkan.

consciousness). He was the abbot of the neighboring temple and was apparently invited to the tea too." you. the note to Case 39. "all things that exist in the world of phenomena". tongue.CASE 45: Jôshû's "Cloth Robe" A monk asked Jôshû. nose. know)." The monk said. "What is that sound outside?" raindrops. 'on the brink of losing myself in such delusions But to express fully the bare substance is difficult. "The six3 can't grasp it. "When I was living in the Province of Sei. touch. "People live in a topsy-turvy world. "Ten thousand Dharmas" means. The senior monk Rô took up the The minister Rô said. body. feel." about myself'?" Kyôsei said. ear." What does the one Jôshû said. any other "six"-ness. 4 5 Minister Ô was a patron of Shôkei Temple. The monk said. "I was on the brink of losing myself in such delusions about Kyôsei said. Or it could be taste. "What is the Dharma-body2?" Unmon said. and/or "six functions" (see. CASE 46: Kyôsei and the Raindrops Kyôsei asked a monk. where he offered tea. "The ten thousand Dharmas1 come down to one." CASE 47: Unmon's "Six" A monk asked Unmon. kettle to serve Myôshô5. 2 3 The "Six" means "six roots" (eye. phenomenon). taste. "What do you mean. "Deities But Rô overturned the kettle [over the tea hearth]. smell. "What about Kyôsei said." CASE 48: Tea at Shôkei Temple Minister Ô4 visited Shôkei Temple. Cf. saw this and asked the senior monk. "To break through [into the world of Essence] may be easy. come down to?" It weighed seven pounds. therefore. Myôshô was senior to Rô. Master?" myself. "That is the sound of They lose themselves in The monk said. "What is there under the tea hearth?" 1 The word "Dharma" means here "phenomenon". . delusion about themselves and only pursue [outside] objects. "six objects" (color. voice. I made a cloth robe. hear.

"Did you ever visit Seppô?" The monks said. "What else did he say?" The monks said.all is lost in one did they overturn the kettle?" The minister flourished his sleeves and went out. CASE 51: Seppô's "What Is This?" When Seppô was living in a hermitage. why Rô said. "When a fish with golden scales has passed through the net." Seppô Sanshô said. Rô said. "What is this?" Seppô hung his head and retired Gantô said. and The monks also said. jumped out." morning. I." Myôshô said. Seppô thrust open the gate of his hermitage with his hands. "six objects" (cf. "What is the dust-dust samadhi4?" water in the pail. "From Reinan5. he hung his head and 1 2 3 4 The legs of the tea hearth were shaped like demi-gods. "What is this?" into his hermitage. note to Case 47). "What did he say?" The monks related what had happened. we When he saw them coming. and yet you are simply a [useless] stump in the field. which means the same thing as the A region in the south. "I"." He asked them. where Seppô was living at that time.e." Unmon said. "A great Zen master with 1500 disciples doesn't know how to speak. "Elder Rô. "If they are deities holding up the hearth. I. 5 . you have eaten plenty of rice in Shôkei Temple.holding up the hearth1. "Thousand days of good service -. Later. what should it get for food?" Seppô said." Myôshô said. "I will tell you when you have passed through the net. visited him. Master?" wreaked havoc. "Rice in the bowl. "Yes. "At that moment I would have kicked over the tea hearth. said. "Not a word." CASE 50: Unmon and the "Dust-Dust Samadhi" A monk asked Unmon. the monks came to Gantô. said. the "deities who hold up the hearth".e.. Gantô said." said. "The old monk3 is just too busy with temple affairs. "What would you have said. "These non-human beings2 (Setchô said. The word "dust" comes from the expression "six dust particles".") CASE 49: Sanshô's "Net" Sanshô asked Seppô. "Where have you come from?" The monks "Gantô said. two monks came to pay their respects.." The minister said.

"Where The Great Master twisted Hyakujô's nose tip. it lets horses cross. "What is that?" Hyakujô cried out in pain. Hyakujô said. Gantô said. "Wild ducks. But now that I've come here." The Great The Great Master said. cf. The monk said. "What is the stone bridge?" CASE 53: Hyakujô and the Wild Ducks When Great Master Ba was walking with Hyakujô. no one under heaven could do anything against At the end of the summer practice period the monks came back to this conversation and asked him about its meaning. The Great Master said. Gantô said. I don't say death." but he will not die on the same stem. it is just this. If you want to know the last word." "We could not dare to ask you about it. "I don't say life. Cf. he saw wild ducks flying by. I just see a log bridge. Dôgo said. "Is this life or death?" Zengen tapped on the coffin and Zengen said." Unmon then The monk stretched out his arms." him. you don't see the stone bridge yet. Master said. "I have something to say about it. "It lets donkeys cross. "You simply see a log The monk said. the note to Case 9." Jôshû said. "Why didn't you ask me about it sooner?" The monk said. stretched out his own arms. the stone bridge of Jôshû2 has echoed in my ears. "What words does Saizen say lately?" Unmon slapped him." bridge." Gantô said. said. The monk said. "For a long time. The monk remained silent. "Ah." CASE 55: Dôgo's Condolence Visit Dôgo and Zengen came to a house to express condolences. "Where have you come from?" Unmon said. "From Saizen. how I regret now that in those days I did not tell him the last word! If I had told it to him.retired into his hermitage. "Seppô was born on the same stem as I1. "Why flew away?" CASE 54: Unmon Stretches His Arms Unmon asked a monk." 1 2 Seppô and Gantô were both students of Tokusan. CASE 52: Jôshû's Stone Bridge A monk asked Jôshû." Jôshû said. "They flew away. Case 13 in the Mumonkan." did it go?" Hyakujô said. Then Unmon hit him. .

1 He stood in the Dharma line of Seppô." bumpkin. "Let's put aside the story of the arrow which breaks through three barriers." Sekisô said. "'The supreme Way is not difficult. The monk said. Zengen said. Some time later Dôgo passed away. "Drive out the master from behind the barriers. (Setchô commented. "Giant billows far and wide. "What are you doing?" master. "Wait. but no one could see the arrow. Kinzan grasped him and Just shoot Ryô said. "I will allow this fellow to keep puzzling for thirty years. "If so." Taigen Fu1 said. I will acknowledge my failure and correct it. "I made a nice shot. . so that I may Kinzan said. said. "Above the heavens and under the heavens I am the only one." sort of sacred bones of your late master are you searching for?" CASE 56: Kinzan and the "Arrow" A Zen devotee named Ryô asked Kinzan. I don't say death." Kinzan said. Sekisô said. stick and said. I won't say. "I am seeking the sacred bones of the late What One day. whitecaps swelling up to heaven. "I won't say. "You stupid alone and exalted. Dôgo said." when do you want to wait?" and he went out." With these words." Dôgo said. Zengen took a hoe and walked in the Dharma-hall from east to west and west to east. so that I may see it. please say it to me right away." On the way back Zengen said. an arrow for me. "The sacred bones of the late master are still there." Kinzan said. "Heavens! heavens!") Zengen said. Thereupon Zengen hit him. Sekisô said. "I don't say life. Zengen came suddenly to an insight. you can hit me. I won't say. I shall But I will never say." Kinzan hit him seven times with a CASE 57: Jôshû and the "Bumpkin" A monk asked Jôshû." If you don't. sir. "What is it when one single arrow breaks through three barriers?" see him. What is non-choosing?" Jôshû said. "If you want to hit me. "Why don't you?" Sekisô said. Zengen said." Zengen went to Sekisô and told him what had happened. "Master." Ryô hesitated. "That was very good for me in order to gain power." Jôshû said. where is the choosing?" The monk remained silent. "I won't say. "Till Ryô said. "That is still choosing. it simply dislikes choosing'." Ryô turned his head."Why don't you?" hit you.

"'The supreme way is not difficult. "Why don't you quote the sentence to the end?" But The even if a word is uttered. it simply dislikes choosing. "Once someone asked me like that.' Isn't that the pitfall of the people of our time1?" Jôshû said. rivers and the great earth CASE 61: Fuketsu's "House and Nation" Fuketsu.Then how can you. "'The supreme Way is not difficult. there is one treasure hidden in a body. Case 2. try monk said. "I just had this much in my mind. to lead other people?" Jôshû said." CASE 59: Jôshû's "Supreme Way" A monk asked Jôshû. "'Within heaven and earth. I am sorry that even after five years I still can't give an answer to it. come from?" Where do mountains." (Setchô held up his staff and said. the house and the nation prosper. instructing the assembly. . giving instruction. "It's only: 'The supreme way is CASE 60: Unmon's Staff Unmon showed his staff to the assembly and said. they perish. it simply dislikes choosing. "If one raises a speck of dust. you take the temple gate and puts it on the lantern.CASE 58: Jôshû and the "Pitfall" A monk asked Jôshû. note to Case 40. "Is there anyone who lives and dies with this?") CASE 62: Unmon's "One Treasure" Unmon.' -. Cf.'3 You take up the lantern and go to the Buddha Hall." not difficult. in the midst of the universe. Master. it is already an action of 'choosing. said. If one does not raise a speck of dust. "This staff has changed into a dragon and has swallowed up the heaven and the earth. it simply dislikes choosing. A sentence from the Hôzôron by Monk Jô (?-414).'"2 Jôshû said." 1 2 3 Cf. said.

"You monks! No one could answer. "Where have you come from?" The monk said. and said. "What did Buddha the non-Buddhist realize so that he said you had enabled him to enter the Way?" said. If one of you can say a word. the monk came to Seppô. Nansen held up the cat and said.according to a legend -. "Where have you come from?" said. Case 14 in the Mumonkan. "He is like a fine horse that runs even at the shadow of a whip. 1 2 3 4 5 Cf. but was killed four years later. CASE 64: Jôshû and the Sandals2 Jôshû thereupon took Nansen told Jôshû what had happened. "If you had been there. The monk said.CASE 63: Nansen Kills a Cat1 Once the monks of the eastern and western Zen halls in Nansen's temple were quarrelling about a cat." CASE 66: Gantô and the "Sword" Gantô asked a monk. "What did he say?" Seppô gave him thirty blows with his stick and drove him away. "The Master's Seppô asked." Nansen cut the cat in two. The monk told him what had happened." The monk said." Later. "The great benevolence and great mercy of the World-Honored One have opened the clouds of my delusion and enabled me After the non-Buddhist took his leave. Ananda asked Buddha. I could have spared the cat. put them upon his head and went away. Cf. He conquered Saikyô in 880. A rebel who -. The western capital of the Tang Dynasty. The monk said." CASE 65: A Non-Buddhist Questions Buddha3 A non-Buddhist asked Buddha." Gantô Gantô stuck out his neck. Case 14 in the Mumonkan. I will not slay the cat. "Ka!" head has already fallen. I got it." . and asked him for his view. Seppô asked." "From Gantô. Cf. "I do not ask about words." The non-Buddhist praised him and said. approached the monk. "Yes. to enter the Way. did you get his sword?" Gantô laughed loudly. "After Kôsô5 was gone. "Heaven gives Kôsô this sword.received a sword from heaven on which it was inscribed. his sandals. As he saw this. Case 32 in the Mumonkan. "From Saikyô4. I do not ask about no-words. Nansen said." Buddha remained still.

"My name is Enen5. Kisu and Mayoku set out together to pay their respects to the National Teacher Chû. then let's not go any farther. "Did Your Majesty understand it?" The emperor said. I would lose my Dharma descendants. "How does Isan said. then let's go farther. . Gohô and Ungan were all attending upon Hyakujô.e. "If you can say something. "Daishi has already finished his Sutra lecture. "What's your name?" that's me." Kisu said. "Ejaku -Kyôzan laughed loudly. Cf. Master" Isan." The emperor Shikô3 asked him. The complete name of Sanshô is Sanshô Enen. struck the lectern once and descended. Nansen said. one speak with one's lips and throat closed?" Hyakujô asked Isan." Sanshô said. Bu was astounded. "What is this all about?" CASE 70: Isan's "Speak. Master.CASE 67: Fu Daishi Expounds the Sutra The emperor Bu of Ryô1 invited Fu Daishi2 and asked him to lecture on the Diamond Sutra. "If it is so." Sanshô said. CASE 68: Kyôzan and "Your Name" Kyôzan asked Sanshô. but then. Daishi thereupon mounted the rostrum." Shikô said." Kyôzan said. The complete name of Kyôzan is "Kyôzan Ejaku". On their way Nansen drew a circle on the ground and said." Hyakujô said. "I might as well speak to you. I. "I'd rather have you speak.. "No. CASE 69: Nansen Draws a Circle Nansen. Case 1. Mayoku made an informal bow. Case 1." 1 2 3 4 5 6 Cf. "Ejaku4. "Daishi" means Bodhisattva." Kisu seated himself 6 in the circle. in Zazen posture.

beyond one hundred Negations3. I." and ask Brother Kai. "Although he behaved that way. . Master Kingyû himself would bring the rice bucket to the front of the Zen hall. "He told me to ask you." Ungan said. Chizô said. the meaning of Bodhidharma's coming from the West. Cf. "I am tired today. Master. I and look up to you respectfully. The monk told Great Master Ba about it." will shade my eyes with my hand1 Hyakujô said. "I have a headache today. Kai's head is black.e. he was not being kind. "Dear Bodhisattvas. I can't explain it to you.' What does it mean?" Chôkei said. "That is exactly like praising and giving thanks to the rice. "Now I will lose my Dharma CASE 73: Ba and "One Hundred Negations2" A monk asked Great Master Ba. Master. Case 6 in the Shôyôroku.. "How does one speak with one's lips and throat closed?" "Can you. "How does one speak with one's lips and throat closed?" Gohô said.") A monk asked Chôkei. The monk asked Brother Kai about it." CASE 72: Ungan's "Can You?" Hyakujô said to Ungan. 'Dear Bodhisattvas. "Why don't you ask our master?" The monk said. should close your lips and throat. Go and ask Chizô. come and eat rice!" (Setchô said. do such a thing?" descendants." CASE 74: Kingyû's Rice Bucket At each meal. Hyakujô said. free from all theories and concepts. "Apart from the Four Phrases. nothing about that question." The Go monk asked Chizô about it. "Where there is no one." "Chizô's head is white. Master. I can't explain it to you. "I don't understand Great Master said." Chizô said. "You too. Kai said. saying. "An ancient worthy said." CASE 75: Ukyû's Blind Stick 1 2 3 A gesture expressing admiration.CASE 71: Gohô's "Close!" Hyakujô said to Gohô." Master Ba said. dance there and laugh loudly. come and eat rice. please tell me directly.

"If you need it." 1 This is not the famous master Jôshû Jûshin in the Mumonkan. "Even if one has done everything. "Blind stick. "If there isn't any difference. snatched the stick from his hand and hit him three times. does one still remain blind. as the stick is in your hand?" you. "Where have you come from?" the mountain. Jôshû's Dharma-way and the Dharma-way here?" 'Your stick should have an eye. Ukyû said. Ukyû said. "Have you eaten your rice?" The monk said nothing. The monk laughed loudly and went away. "Rice cake3. but Master Jôshû Sekizô That is. "Master. The monk said." Ukyû said. "There is no difference. Ukyû asked." eaten it. patriarchs and masters. Hofuku said. "What is the difference between The monk said." The monk said." Then the monk promptly made a bow. Ukyû said. "Yes I have Tanka asked. The monk turned and said. is that right!" CASE 76: Tanka's "Eating Rice" Tanka asked a monk. return to him again. "What is meant by the pronouncement 'to go beyond the Buddha and the patriarchs'?" Unmon said. In Japanese: (718-800)." Ukyû said." Chôkei said. . Chôkei asked Hofuku. for the guidance already received from buddhas. I will give it to The monk approached him." and he hit him three more times. "There is a fellow who well deserves a blind stick. Ukyû said. "Surely it is an act of thanksgiving2 to bring rice and give it to the How then is it possible not to have an [enlightened] eye?" "Server and receiver are both blind. "From the foot of The monk said.. "What shall I do. "The one who brought rice and gave it to you to eat – did he have an [enlightened] eye?" people to eat." The monk went out immediately. "Is that right. Hofuku Tanka said. "Today I hit a right man. "There is a fellow who well deserves it.A monk came from Master Jôshû1 to Ukyû. etc. is that all right for you?" Ukyû said." and hit him. or not?" said. "Do you call me blind?" CASE 77: Unmon's "Rice Cake" A monk asked Unmon. 2 3 kobyô. "I have hit a real man quite wantonly." The monk answered. blind stick!" You should not hit a person so recklessly." Ukyû said.

"Every consciousness flows without ceasing. Is this true or not?" Master.CASE 78: The Boddhisattvas Take a Bath In the old days there were sixteen bodhisattvas. CASE 79: Tôsu and "the Buddha's Voices" A monk asked Tôsu. "Look! The arrow!" How can The monk Yakusan said." Tôsu said. "Master. "It is true." attain it -." Tôsu hit him. "May I call you. "He is alive for three steps.only by breaking through seven times and digging through eight times.' Is it true or not?" Thereupon. "It is said." Tôsu Jôshû said. how do you understand Perfectly clear! this?1 When the monks took a bath. "What does 'throwing a ball on the swift current' mean?" said.") Thereupon." Yakusan said. they too Now. 'All voices are the voices of the Buddha. Yakusan said. "Attendants! Carry this dead fellow out of here. The bodhisattvas said. "This fellow will keep playing with mud balls 1 2 It is Setchô who speaks here. don't fart around so loudly." The monk asked also Tôsu. "It is true. my Zen friends. . entered the bath according to their custom. principle. "Wonderful feeling! You can We have attained the dwelling place of the children of Buddha. The monk said. "It is said. "On the grassy plain there gather great and small deer. At once they realized the cause of water. a donkey?" CASE 80: Jôshû and a "Newborn Infant" A monk asked Jôshû. one shoot the greatest deer of them all?" threw himself on the floor. the monk ran away. the note to Case 47. Cf. Tôsu hit him. 'Rough words and gentle phrases return to the first The monk said.' Tôsu said. "Does a newborn infant have the Six Functions2 or not?" "Throwing a ball on the swift current." He asked again. but he should die with the fifth step. Thereupon. CASE 81: Yakusan's "Look! The Arrow!" A monk asked Yakusan. for ever and ever!" (Setchô took up this story and said.

What number of activity is that?" South Mountain. "The autumn foliage of the mountains spreads like brocade. "What can you do to The monk said nothing further. He himself Now. said. laughed loudly. giving instruction." . said. there are neither words nor explanations. "All of us have finished giving our explanations.CASE 82: Dairyû and the "Dharma-Body" A monk asked Dairyû. "They are certainly right. "What did Vimalakirti say?" Again he said. rain falls on the North Mountain. should give your explanation. Dharma-gate of Not-Two?" (Setchô said. it is complete darkness. Now you What does it mean that the Bodhisattva enters the Manjusri said. "Clouds gather over the Unmon. instructing the assembly." CASE 84: Vimalakirti and "Not-Two" Vimalakirti asked Manjusri. "The old buddha and a pillar intersect each other. "What if you suddenly faced a tiger here?" hermit roared like a tiger. When you look at it. "Seen through!") CASE 85: Tôhô and the "Tiger" A monk came to the hermit Tôhô and asked.. "What does it mean that the Bodhisattva enters the Dharma-gate of Not-Two?" questions and answers. "I see it like this: in all phenomena. but these two evil robbers only know how to steal a small bell while they stop their ears. remains solid?" water in the valley remains blue as indigo. "Everyone has his own bright light. Not-Two'.. neither presentations nor knowledge.") CASE 86: Unmon's "Bright Light" Unmon. what is your bright light?" ." What is the Dharma-body which Dairyû said. you can't see it. it is beyond all That is what I understand with 'to enter the Dharma-gate of Then Manjusri asked Vimalakirti. the CASE 83: The Old Buddha and a Pillar On behalf of the assembly he said. "The phenomenal body perishes. (Setchô said. me?" Thereupon the monk pretended to be frightened. The monk said. "You old robber!" The The hermit The hermit said..

the monk came to an insight. How would you attend to them? person can't hear. Elder Brother?" But you expressed only eight-tenths of it." Unmon said. said. whole earth is medicine.answered on behalf of the monks. "So you are not deaf. Further he said. "What is the substance of Prajna Wisdom?" . "What does the Bodhisattva of the Great Mercy use so many hands and eyes for?" Dôgo answered. even if you speak beautiful phrases." With that. "The whole body is hands and eyes. bow and stood up. "It is like a person in the middle of the night reaching with his Ungan said. say it." Ungan said." The monk retreated. 'Attend to the living beings and save them. even if If you cannot attend to these The monk made a deep Unmon said. people." Unmon poked his staff at him. "How would you CASE 90: Chimon and the "Prajna Wisdom" A monk asked Chimon. "Come here. said. "It CASE 87: Unmon's "Medicine and Disease" Unmon. "So Unmon The blind person can't see. CASE 89: Ungan's "Hands and Eyes" Ungan asked Dôgo. The monk came closer to him." Unmon said. "Medicine and disease correspond to each other. Buddhist Dharma has no true efficacy. said. "The kitchen and the entrance gate. you are not blind. "No. you ask him to speak up. "Make a deep bow." Dôgo said. "You Ungan said. how would you attend to The deaf The dumb person can't speak. "Have you understood?" The monk said.' them? Suppose you faces three people with different diseases. "How Dôgo said. instructing the assembly. "All old masters said. "So you are not dumb." hand behind his head groping for his pillow." A monk asked Unmon about this. instructing the assembly. "I understood. What is your true self?" The CASE 88: Gensha's "Three Diseases" Gensha. even if you take up a gavel or raise a whisk." Then he said. "The entire body is hands and eyes." Again he said." Dôgo said." did you understand it?" said it very well." would be better not to have even the best things.

" (Setchô said. According to a Chinese legend.3 Tôsu said. "Regrettable! Please engage someone else. "Chôkei said.Chimon said." rostrum. but the horn on its head would not be complete. The Chinese character for "ox" (gyû) is one of the two characters for "rhinoceros" (saigyû = sai + [Since the task you give me is too harsh. 3 4 gyû*). Case 74. Enkan called to his attendant. "A female rabbit becomes pregnant. "If I brought it back to you. "I need to see that incomplete horn. The monk made a deep bow.") Shifuku drew a circle and wrote the ideograph "ox4" in it.] Cf. What did he Taikô said. "If the fan is already broken."5 All efforts have proved fruitless!") CASE 92: The Buddha Ascends to the Rostrum One day. the Dharma-King is like this." (Setchô said. Monjusri struck the table with The Dharma of the gavel and said. the World-Honored One descended from the CASE 93: Taikô Dances A monk asked Taikô. 'That is exactly like thanksgiving at lunch. "Master. "Contemplate clearly the Dharma of the Dharma-King! Thereupon." Enkan said. you are so advanced in years.") Sekisô said. nothing would remain [for me]. 5 6 . "I wouldn't mind bringing that." The attendant said. "What have you seen that 1 2 A Chinese metaphor expressing how a pearl is formed. full moon. (Setchô said. "The clam swallows the bright moon. bring me the The attendant gave no answer." rhinoceros himself. "What is the use of Chimon said. "Bring me the rhinoceros fan. "That rhinoceros is still there. (Setchô said. a female rabbit becomes pregnant when it swallows the light of the To this episode the following Zen personalities give their answers on behalf of the attendant."1 Prajna Wisdom?" The monk asked.'6 mean?" Taikô danced. "It is broken. "Why didn't you bring it out sooner?) Hofuku said. the World-Honored One ascended to the rostrum."2 CASE 91: Enkan and the "Rhinoceros" One day.

"Now I I only say he does not have two kinds of language. Case 2 in the Mumonkan) An arhat is a sacred person who has reached the spiritual dimension without any traces of "the three covetousness. If you If you do not Why is it not your self?" CASE 95: Chôkei's "Three Poisons" One day Chôkei said. the term "fox Zen". "What are the words of CASE 96: Jôshû's Three Turning Words3 Jôshû showed the assembly three turning words: "The Buddha made of clay will not pass through water. Case 19 in the Miscellaneous Koans. "What are the Hofuku said. that is of course not what I do not see." "The Buddha made of metal will not pass through a furnace." Chôkei said. "You stupid fox!1" CASE 94: "Non-Seeing" in the Ryôgon Sutra The Ryôgon Sutra says. anger.makes you bow like that?" The monk danced. folly." "The Buddha made of wood will not pass through fire." If you are to come into hell because of your sins in your previous life." Hofuku said. "When I don't see. "Have some tea. these sins will be extinguished because you 1 2 Cf. which means mere imitation (cf. are despised by the people of this world." Chôkei said. see what I do not see. don't argue that the Tathagata has two sorts of language. "How can a deaf man hear?" know that your language belongs to the second level. Taikô said. Cf. poisons": 3 . "Even if you argue that an arhat2 still possesses 'the three poisons'. why do you not see what I do not see? [argue that you] see what I do not see. words." CASE 97: "Getting Despised" in the Diamond Sutra The Diamond Sutra says. words of the Tathagata?" the Tathagata?" I do not say the Tathagata has no Hofuku said. "It is about getting despised by other people. then it is quite natural that it is not a thing.

'Wrong!'. Tempyô immediately left him.e. Moreover." Tempyô went on a couple more steps. he demanded that I stay with him for the summer to examine this matter with him." CASE 100: Haryô and the "Sharpest Sword"6 A monk asked Haryô. nothing.e.. "What is the Buddha with the ten bodies who guides the living beings?" Vairokana5. but in vain. Case 22 (c) in the Miscellaneous Koans. Does it mean that it is I Tempyô said Sai'in said again." The National Teacher said. Tempyô raised his head. Sai'in saw him at a distance and summoned him. "Jyûi!2" Sai'in said.. "Sir! Go beyond the head of The emperor said. Cf." CASE 99: Shukusô and the "Buddha with the Ten Bodies" Emperor Shukusô asked the National Teacher Echû. "It is I. "What is the sharpest sword?" branch of the coral." Haryô said. Sai'in said.") One day. have understood Buddhism." summer3." The National Teacher said. "I don't understand it. "Wrong!" Tempyô came closer. or it is you?" Sai'in said. I didn't believe I had done anything wrong then. who cried to me. 'Wrong!' twice. . I. "Never consider yourself to be even the pure Dharma-body. I realized quickly that I had done something entirely 'wrong'. Later he was the abbot of his own temple and said to his assembly. The Buddha of the pure Dharma-body. "I have just said. "Don't say you I have sought after someone who could give correct who am wrong. Tempyô's personal name. "Wrong!" Sai'in said. I. "Please stay here for the I'll examine the two 'Wrong!'s with However. But when I was on my way down south. "Wrong!" (He was always saying. explanations. a summer sesshin for three months. you. "The moon sits on each 1 2 3 4 5 6 A traditional pilgrimage in order to deepen the practice.CASE 98: Tempyô's Two "Wrong"s Master Tempyô was on an angya1 and visited Sai'in. Sai'in. I was driven by the wind of fate and came to Elder Shimyô4. Tempyô said. "As I was once on an angya.

(last revision: 20 July 2004) .