Odes to a Classic Hundred Standards

頌 古 百 則

Song gu bai ze

by Xuedou Zhongxian

The Selected Koans with Xuedou’s Verses That Became the

Blue Cliff Record

碧巖錄

Bìyán Lù (Pi-yen-lu; J. Hekiganroku)

Translated by Gregory Wonderwheel © 2008-2009

[This is a work in progress for a new translation of "Odes to a Classic Hundred Standards." by Xuedou Zhongxian (W-G. Hsueh-tou Ch’ung-hsien, J. Seccho Juken), 980/2-1052. The Odes are the foundation text of the Zen classic Blue Cliff Record and are the 100 public cases (koans) selected by Xuedou with a verse by him attached to each of the cases, plus a few additional lines of comments sprinkled in on a few of the cases. In some cases I'm translating the ode at the same time as the koan, but for most I’m translating the koans first and then I plan to go back to the beginning and translate the odes for each koan. This would complete the work as written by Xuedou.

At this point I’m no longer intending to translate Yuanwu Keqin’s additions to the The Odes which together with The Odes makes up the Blue Cliff Record. If causal conditions and circumstances permit, I might translate some or all of Yuanwu’s additions, consisting of a preface to most of the cases, comments on each line of the case and verse and commentary on the cases and verses.

Readers should note that the original text of the Blue Cliff Record does not include a table of contents or individual titles for each case. Some translators create their own titles for all the cases, however, since many of the cases are also found in either the Record of Composure (從容錄, A.K.A..Book of Serenity, Book of Equinimity) or the Gateless Checkpoint, I use the title found in those koan collections for consistency. When I create a title for a case not found in either of those two collections, I follow the convention that is generally used in both by making a four character title, with the name of the person who is the main teacher in the case and then a description that seems to hit on the point or dramatic pivot of that person's teaching found in the koan.

This translation of the Odes to a Classic Hundred Standards is from the Chinese text from the Blue Cliff Record available online provided by the Chinese Buddhist Electronic Text Association (CBETA) at http://w3.cbeta.org/result/normal/T48/2003_001.htm of the Taisho Tripitaka Vol. 48, No. 2003 佛果圜悟禪師碧巖錄, CBETA Chinese Electronic Tripitaka V1.27 (Big5) Normalized Version, Release Date: 2007/01/04.

My purpose in providing at least a new translation of the koans and verses is to make this koan collection in the form of Xuedou's "Odes to a Classic Hundred Standards" more readily available for the English reader and Zen student. I don't feel that leaving out Yuanwu's additions is too worrisome at this point because to do so presents the text of the koans and odes in a format similar to the way that Yuanwu himself would have received and commented on it nearly 60 years after Xuedou’s death.

This format is also closer in style to the format of Wumen's Gateless Checkpoint, and represents the style of the first generation of koan manuscripts developed by the Zen teachers before the extended commentaries were added to make such full versions as the Blue Cliff Record and the Record of Composure.

I'll be adding the translated portions piecemeal as they are completed. As usual, I welcome well intentioned comments about this work at Wonderwheel @ pon . net (remove spaces) ]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Odes to a Classic Hundred Standards [fn1]

by Xuedou Zhongxian

(The Foundation Text for The Blue Cliff Record 碧巖錄)

Table of Contents.

Case 1 達磨廓然 Bodhidharma's Empty Thusness

Case 2 趙州至道 Zhaozhou's Far-reaching Way

Case 3 馬師不安 Master Ma Was Restless

Case 4 德山挾複 Deshan Carrying a Bundle

Case 5 雪峰粟米 Xuefeng's Rice Grain

Case 6 雲門好日 Yunmen's Good Day

Case 7 法眼云汝 Fayan Said "You"

Case 8 翠嵒眉毛 Cuiyan's Eyebrows

Case 9 趙州四門 Zhaozhou's Four Gates

Case 10 睦州掠虛 Muzhou Robbing and Deceiving

Case 11 黃檗[口*童]糟 Huangbo Slurping Dregs

Case 12 洞山三斤 Dongshan's Three Pounds

Case 13 巴陵盛雪 Baling Heaping Snow

Case 14 雲門對說 Yunmen's Answering Utterance

Case 15 雲門倒說 Yunmen's Emptying Utterance

Case 16 鏡清草裏 Jingqing In the Grass

Case 17 香林坐久 Xianglin's Long Sitting

Case 18 國師塔樣 The National Teacher's Style of Stupa

Case 19 倶胝一指 Juzhi's One Finger

Case 20 龍牙過板 Longya Passes The Board

Case 21 智門蓮花 Zhimen's Lotus Flower

Case 22 雪峰看蛇 Xuefeng Sees A Snake

Case 23 保福山次 Baofu's Mountain Rest Stop

Case 24 鐵磨牸牛 Iron Grindstone's Cow

Case 25 庵主不顧 The Hermitage Master Doesn't Turn His Head

Case 26 百丈獨坐 Baizhang Sitting Alone

Case 27 雲門金風 Yunmen's Golden Wind

Case 28 南泉底法 Nanquan's Fundamental Dharma

Case 29 大隋劫火 Dasui's Aeon Fire

Case 30 趙州大頭 Zhaozhou's Big Heads

Case 31 麻谷振錫 Magu Shook The Ring-Staff

Case 32 臨濟大意 Linji's Great Meaning

Case 33 資福一圓 Zifu's One Circle

Case 34 仰山遊山 Yangshan Hiking on the Mountain

Case 35 文殊三三 Manjusri's Three Threes

Case 36 長沙遊山 Changsha Hiking on the Mountain

Case 37 盤山無法 Panshan Without Things

Case 38 風穴鐵牛 Fengxue's Iron Ox

Case 39 雲門藥欄 Yunmen's Hedge

Case 40 南泉牡丹 Nanquan's Peony

Case 41 趙州問死 Zhaozhou Asks About Death

Case 42 龐居士雪 Layman Pang's Snow

Case 43 洞山寒暑 Dongshan's Cold and Heat

Case 44 禾山打鼓 Heshan Beats the Drum

Case 45 趙州布衫 Zhaozhou's Cotton Jacket

Case 46 鏡清雨滴 Jingqing's Rain Drops

Case 47 雲門不收 Yunmen's Not Harvested

Case 48 招慶煎茶 Frying Tea at Zhaoqing

Case 49 三聖金鱗 Sansheng's Golden Fish Scales

Case 50 雲門缽桶 Yunmen's Bowl and Bucket

Case 51 雪峰甚麼 Xuefeng's What?

Case 52 趙州石橋 Zhaozhou’s Stone Bridge

Case 53 大師扭鼻 Great Master Twists a Nose

Case 54 雲門兩手 Yunmen’s Both Hands

Case 55 道吾不道 Daowu Doesn’t Say

Case 56 欽山發箭 Qinshan Shoots an Arrow

Case 57 趙州獨尊 Zhaozhou Alone and Honored

Case 58 趙州分疏 Zhaozhou’s Slice of Carelessness

Case 59 趙州引盡 Zhaozhou Quotes To the End

Case 60 雲門拄杖 Yunmen’s Staff

Case 61 風穴一塵 Fengxue's Singular Dust

Case 62 雲門一寶 Yunmen's Singular Treasure

Case 63 南泉斬貓 Nanquan Chops a Cat

Case 64 趙州草鞋 Zhaozhou's Sandals

Case 65 外道問佛 One Outside the Way Questions Buddha

Case 66 巖頭收劍 Yantou Retrieves a Sword

Odes to a Classic Hundred Standards

1. Bodhidharma's Empty Thusness

Raised: Emperor Wu of Liang asked great master Damo, "So, what is the primary meaning of the holy truths?"

Mo said, "Empty thusness, without holiness."

The Emperor said, "Who is this one opposing us?"

Mo said, "Don't know."

The Emperor did not concur. Damo proceeded to cross over the river and arrived at the kingdom of Wei.

Afterwards the Emperor brought it up and asked the Official of the Annals. The Official of the Annals said, "Does Your Highness still deny knowing this person?"

The Emperor said, "Don't know."

The Official of the Annals said, "This is the Great-being Guanyin (Mahasattva Avalokiteśvara.) transmitting the imprint of the Buddha's Heart-Mind."

The Emperor regretted and proceeded to dispatch a messenger to go and beseech [him to return]. The Official of the Annals said, "Your Highness do not say to send out a messenger to go fetch him. The people of the entire nation could go, and he still would not return."

<TOC>

2. Zhaozhou’s Far-Reaching Way

Raised: Zhaozhou, instructing the assembly, said, "'The Far-reaching Way is without difficulty, only rejecting picking and choosing.' Only when there is language is there choosing or is there clarity. An old monk does not exist within clarity. Are you still fond of taking sides or not?"

At that time a monk had a question: "Since one does not exist within clarity, what part of taking of sides is there to be fond of?"

Zhou said, "I too do not know."

Monk said, "Venerable, since you do not know, why do you yet say you 'do not exist within clarity'?"

Zhou said, "By asking, you are able to draw near the matter; complete the ceremonial bowing and withdraw."

<TOC>

3. Master Ma Was Restless

Raised: Great Master Ma was restless. The chief of the courtyard asked, "Venerable, so what have your esteemed hopes of recent days been?"

Great Master said, "Sun Face Buddha, Moon Face Buddha."

<TOC>

4. Deshan Carrying a Bundle

Raised: Deshan arrived at Guishan carrying under his arm his vestment bundle and went up into the Dharma Hall. From the east he crossed to the west. From the west he crossed to the east. He turned his head to look around and observe and said "Without, without." (alt."Nothing, nothing" or "Not, not.") Then he exited.

Xuedou's attached words say, "Examine and expose too!"

Deshan got to the main gate and turned back saying, "I should not get careless either."

Then he prepared for a dignified ceremony and again entered to meet together. Guishan sat. Next Deshan lifted and unfolded his sitting paraphenalia (i.e., a sitting cloth or very thin mat) and said, "Venerable."

Guishan intended to take up the whisk. Deshan then shouted and shook (pun with whisk) his sleeves and then exited.

Xuedou's attached words say, "Examine and expose too!"

Deshan turned his back on the Dharma hall, put on his straw sandals, and then went on foot. When evening arrived, Guishan asked the Head-Seat monk, "The coming and going newcomer, where is he?"

The Head-Seat said, "At that time he turned his back and withdrew from the Dharma hall; wearing his straw sandals he exited and went away besides!"

Guishan said, "In that case, then, the son will afterwards be guided to ascend to the top of a solitary peak to tie and weave a grass hut where he will have leave to laugh at the Buddhas and revile the ancestors."

Xuedou's attached words say, "Frost is added over the snow."

<TOC>

5. Xuefeng's Rice Grain

Raised: Xuefeng, teaching the assembly, said, "I pick up the entire great earth with my fingers and bring it like a big grain of rice from the paddy. I throw it away toward the area in front of you. The lacquer bucket does not meet it. I beat the universal drum begging you to look at it."

<TOC>

6. Yunmen's Good Day

Raised: Yunmen handed down words and said, "I do not ask you about before the 15th day has ended. I invite you to speak using one sentence about after the 15^th day is done."

He substituted himself and said, "Every day is a good day."

<TOC>

7. Fayan Consults with Huichao

 
 Raised: A monk asked Fayan, "Huichao is consulting, Venerable, so what is Buddha?" 

Fayan said, "You are Huichao."

<TOC>

8. Cuiyan's Eyebrows

Raised: Cuiyan at the end of summer instructed the assembly and said, "Continuing since the first of the summer elder brothers and younger brothers, I clarified by words. Observe, are Cuiyan's eyebrows on?"

Baofu said, "I regard the thief's heart-mind as deceptive (alt. hollow, empty void)."

Changquing said, "Alive also."

Yunmen said, "Checkpoint."

<TOC>

9. Zhaozhou's Four Gates

 Raised: A monk asked Zhaozhou, "So what is Zhaozhou? 

Zhou said, "East gate, west gate, south gate, north gate."

^TOC^

10. Muzhou Robbing and Deceiving

Raised: Muzhou asked a monk, "What place did you leave from nearby?”

The monk then shouted.

Zhou said, "This old monk, because of you, has one shout."

The monk again shouted.

Zhou said, "After three shouts and four shouts, how do you make it come alive?"

The monk was speechless.

Zhou then hit him and said, "This is the top fellow of robbing and deceiving."

^TOC^

11. Huangbo Slurping Dregs

Raised: Huangbo instructed the assembly and said, "You people of various ranks are fellows who indeed slurp the dregs of the wine to the limit. In this way you travel about on your feet. At what place is today? Do you even know that within the great nation of Tang there are no Zen teachers?"

At that time there was a monk who stood out and said, "But there seems to be in the various directions those who correct disciples and guide assemblies, how do they make it come alive?"

Bo said, "I did not say no Zen; only no teachers."

^TOC^

12. Dongshan's Three Pounds

Raised: A monk asked Dongshan, "So what is Buddha?"

Shan said, "Three pounds of flax."

^TOC^

13. Baling Heaping Snow
 
 Raised: A monk asked Baling, "So what is the Deva lineage?" 

Baling said, "Heaping snow in a silver bowl." [fn13]

^TOC^

14. Yunmen's Answering Utterance

Raised: A monk asked Yunmen, "So what is the teaching of a single/one/whole epoch?"

Yunmen said, "Answering a single utterance."

^TOC^

15. Yunmen's Emptying Utterance

Raised: A monk asked Yunmen, "When it is not the current function and not the current phenomena, at that time what is it like?"

Men said, "Emptying a single utterance."

^TOC^

16. Jingqing In the Grass

Raised: A monk asked Jingqing, "This student spits. I beg the teacher to peck."

Qing said, "Yet, are you able to be alive or not?"

The monk said, "If I'm not alive, then people who encounter me would marvel and laugh."

Qing said, "You too are a fellow in the grass."

[Xuedou's Ode:]

The Buddhas of old had a family style.

The raising of comparisons incurred devaluing and stripping away.

Child and mother do not recognize each other.

Is there someone who is equally spitting and pecking?

Pecking, awakening,

Yet even so, he's in the shell.

Valuing incurs a beating.

Patch-robed monks under Heaven disdain fame.

^TOC^

17. Xianglin's Long Sitting

Raised: A monk asked Xianglin. "So, what was the intent of the ancestral founder coming from the west?"

Lin said, "To sit for a long time becomes work."

^TOC^

18. The National Teacher's Style of Stupa

Raised: Emperor Suzong asked National Teacher Zhong, "What thing should be in place for 100 years afterwards?"

The National Teacher said, "Build that seamless stupa to give to this old monk."

The Emperor stated, "Please teacher, what is the style of the stupa?"

The National Teacher waited a good long time and said, "Are you able to?" [fn18]

The Emperor said, "I'm not able to."

The National Teacher said, "I have handed down the Dharma to my disciple Danyuan,, however he is fully acquainted with this business. Please decree that the question goes to him."

Afterwards, the National Teacher passed into transformation.

The Emperor decreed that Danyuan be asked, "What is this meaning?"

Yuan said, "South of the river, north of the lake,"

Xuedou's attached words say, "A single palm does not make the sound of waves."

"In the middle there is gold sufficient for the whole nation."

Xuedou's attached words say, "A staff shaped in the mountains."

"Below the shadowless tree, gathered in the same boat."

Xuedou's attached words say, "A peaceful sea, a clear river."

"Up in the Crystal Palace, non-knowing."

Xuedou's attached words say, "Picking it up is finished!"

[Xuedou's Ode:]

Looking back at the seamless stupa is difficult.

The clear and still deep pool does not allow the green dragon to coil up (within it).

The floors go down and down, the reflections go round and round,

For 1,000 ancient ages, 10,000 ancient ages, people take part in watching over it.

^TOC^

19. Juzhi's One Finger

Raised: Venerable Juzhi, whenever he was questioned, simply stood up one finger.

[Xuedou's Ode:]

I am profoundly fond of old Juzhi for being one who draws out the teachings.

The universe comes in emptiness, more than that who exists?

Again and again, he has faced toward the blue sea and dropped down driftwood

On the waves in the night to join in welcoming blind turtles.

^TOC^

20. Longya Passes The Board
 
  Raised: Longya asked Cuiwei, "So, what is the meaning of the ancestral founder's coming from the West?"
 Wei said, "Come, pass over the meditation board and give it to me."
 Ya passed over the meditation board to give it to Cuiwei. Wei received it and then was able to hit him.
 Ya said, "If you hit, then I'll allow the hit; essentially, however it is not the meaning of the ancestral founder's coming from the west." 
 Ya also asked Linji, "So, what is the meaning of the ancestral founder's coming from the West?"
 Ji said, "Come, pass over the rush-ball (sitting cushion) and give it to me."
 Ya fetched the rush-ball and passed it over to give to Linji. Ji received it and was able to then hit him.
 Ya said, "If you hit, then I'll allow the hit; essentially, however it is not the meaning of the ancestral founder's coming from the west."
 
[Xuedou's 1st Ode:]
 
Underneath Dragon Tooth Mountain the dragon is eyeless.
When has stagnant water roused the ancient wind?
If you are not able to use the meditation board and the rush-ball cushion,
You should just part from them and give them over to Mister Black.
 
[Xuedou's 2nd Ode:]

This old fellow even is not able to completely exhaust it and returns to complete the first ode.
Mr. Black handed over likewise. What did he rely on? 
Stop with the sitting and leaning and you will carry on the ancestor's lamp.
Adequate for replying: The returning evening clouds have not combined;
The distant mountains are limitless layers and layers of blue.

^TOC^

21. Zhimen's Lotus Flower

Raised: A monk asked Zhimen, "What is it like at the time the lotus flower has not yet gone out from the water?"

Zhimen said, "A lotus flower."

The monk said, "What is it like at the time gone out from the water?"

Men said, "Lotus leaves."

^TOC^

22. Xuefeng Sees A Snake

Raised: Xuefeng taught the assembly saying: "On South Mountain (alt: the south side of the mountain) there is a singular turtle-nosed snake. You people of various ranks should take a good look."

Changqing said, "Today within the hall, great are the people who lose body and lose life."

A monk raised this to show to Xuansha. Xuansha said, "Although in this way it is necessary that Elder Brother [Changqing] Leng be able to begin, I do not draw near like this."

The monk said, "Venerable, how do you make it come alive?"

Xuansha said, "Why make use of 'South Mountain'?"

Yunmen flung down his staff towards Xuefeng and in front of his face made gestures of fear.

^TOC^

23. Baofu's Mountain Rest Stop

Raised: Baofu and Changqing hiked to the rest stop on the mountain. Fu using his finger to point said, "Just this place on the side then is the summit of wonder."

Qing said, "It is the norm as it is, but a pity to admit it.

Xuedou attached words saying, "Today, sharing a hike on the mountain with these fellows, what is there in particular to seek?"

Again he said, "A hundred thousand years afterwards, I do not say without any, only they are few."

Afterwards it was raised to show Jingqing. Qing said, "If not for Grandfather Sun, then one would see skulls throughout the countryside."

^TOC^

24. Iron Grindstone the Cow

Raised: Iron Grindstone Liu arrived at Guishan. Shan said, "Old cow, you came hah!"

Grindstone said, "In the coming day at Lookout Mountain (Taishan) there is a great assembly to provide monks with a vegetarian meal. Venerable, will you be leaving to go back there?"

Guishan relaxed his body and lay down to sleep.

Grindstone then left.

^TOC^

25. The Hermitage Master Doesn't Turn His Head

Raised: The master of the Hermitage of Lotus Flower Peak picked up his staff to show the assembly and said, "The people of ancient times arrived at this place, why didn't they agree to dwell here?"

The assembly had no words, so he substituted himself and said, "They did not gain strength on their journey. "

Again he said, "When completely finished, what is it like?"

Again he substituted himself and said, "With a chestnut walking stick across my shoulders I am not a person who turns my head around to look back. I directly enter the 1,000 peaks and the 10,000 peaks." And he left.

^TOC^

26. Baizhang Sitting Alone

Raised: A monk asked Baizhang, "So what is the peculiar matter?"

Zhang said, "Sitting alone on Great Victory (Daixiong) summit."

The monk ceremoniously bowed.

Zhang then hit him.

^TOC^

27. Yunmen's Golden Wind

Raised: A monk asked Yunmen, "What is it like in the season when the tree withers and the leaves fall?"

Yunmen said, "The body reveals the golden wind."

^TOC^

28. Nanquan's Fundamental Dharma

Raised: Nanquan visited Venerable Baizhang Neipan. Zhang asked, "All sages accord with the superior, still is there a fundamental Dharma that they have not spoken for people?"

Quan said, "There is."

Zhang said, "How do you make it alive: 'the fundamental Dharma that is not spoken for people'?"

Quan said, "It is not Heart-Mind; it is not Buddha; it is not things."

Zhang said, "You have spoken too."

Quan said, "I [fn28] am only like this. Venerable, how do you make it come alive?"

Zhang said, "I actually am not very good at knowledge, and I struggle to know if there is speaking or there is not speaking."

Quan said. "I [fn28] have not learned this."

Zhang said, "Having spoken too, I am excessive for you."

^TOC^

29. Dasui's Aeon Fire

Raised: A monk asked Dasui, "In the void of the Aeon Fire, most certainly the great many thousands are altogether destroyed, but I have not yet discerned if this one is destroyed or not destroyed?"

Sui said, "Destroyed."

The monk said, "In this way then, it follows the other is gone too."

Sui said, "It follows the other is gone."

[Xuedou's Ode:]

In the center of the light of the fire kalpa is the cause of setting up a question.

The patch-robed monk is as if blocked by two difficult checkpoints.

One may sympathize with the words of the one phrase "it follows the other..."

Discriminations and discriminations for 10,000 miles -- solitary, the going and returning.

^TOC^

30. Zhaozhou's Big Heads

Raised: A monk asked Zhaozhou, "I have heard the Venerable has intimately seen Nanquan; do you deny it?"

Zhou said. "The Zhou township produces big turnip heads."

[Xuedou's Ode]

The Zhou township produces big turnips.

The patchrobed monks under heaven grasp at principles

and only know the past self and the current self.

They struggle to distinguish the white swans and the black crows.

Robber! Robber!

The nostrils of the patchrobed monks have already gotten pinched.

^TOC^

31. Magu Shook The Ring-Staff

Raised: Magu holding his ring-staff [fn31] arrived at Zhangjing and went around the meditation bench three full circles, shook the ring-staff once and next stood there stately.

Jing said, "Correct, correct."

Xuedou attached words saying, "Mistaken."

Magu in addition arrived at Nanquan and went around the meditation bench three full circles, shook the ring-staff once, and next stood there stately.

Quan said, "Incorrect, incorrect."

Xuedou attached words saying, "Mistaken."

Magu, rich in opportunity, said, "Zhangjing said, 'Correct', Venerable, why did you say, 'Incorrect'?"

Quan said, "Zhangjing immediately was correct; you were incorrect. Here is a strong wind turning about in place, in the end it is defeated and destroyed."

The Ode says:

^TOC^

32. Linji's Great Meaning

Raised: Upper-Seat Ding asked Linji, "So, what is the great meaning of the Buddha Dharma?"

Ji got down from the meditation (Zen) bench and seized and held him and gave a single slap, then held up his open palms.

Ding stood motionless.

A monk nearby said, "Upper-Seat Ding, why don't you bow ceremonially?"

Ding just then bowed ceremonially and suddenly had a great awakening.

^TOC^

33. Zifu's One Circle

Raised: The high official Chencao called on Zifu.

Fu saw him coming then drew the appearance of one circle.

Cao said, "Your disciple comes in this way, before is or is not manifests plainly, why still more in this situation do you draw the appearance of one circle?

Fu then shut and withdrew behind the door of his "ten-foot-square" (i.e., the abbot's room).

Xuedou said, "Chencao only possessed the one single eye."

^TOC^

34. Yangshan Hiking on the Mountain

Raised: Yangshan asked a monk, "What place did you come from recently?”

The monk said, "Mt. Lu."

Shan said, "At that time did you roam on the Five Elders Peak [at Mt. Lu]?"

The monk said, "At that time I didn't go there."

Shan said, "At that time the Preceptor [fn34] did not hike on the mountain."

[Later,] Yunmen said, "As these words were all for the cause of compassion, they have fallen into chatting in the grass."

[Xuedou's Ode:]

Exiting the grass, entering the grass

Who seeks release?

The white clouds' layer on layer,

The scarlet sun's brilliance in brilliance;

Turning the head and looking at the left side is without flaws,

Glaring at the right side stops (alt., is already) old age.

You didn't see the guy of Cold Mountain.

Walking extremely early.

For ten years unable to return [where he came from]

He actually forgot the Way since the time he arrived.

[Han Shan's verse cited in Yuan Wu's Commentary:]

If one longs to obtain a place for a tranquil life 
Cold Mountain can excel at its preservation.

A gentle breeze puffs on the secluded pines;

Listen closely, the sound heals excellently!

Underneath, there is a person with white streaked hair

Reading in a whisper Huang and Lao.

Unable to return for ten years

He has actually forgotten the way since he arrived.

^TOC^

35. Manjusri's Three Threes

Raised: Manjusri (Wenshu) asked Wuzhu, "What place have you departed from recently?"

Wuzhu said, "The region of the South."

Jusri said, "So how is the Buddha Dharma kept alive in the region of the South?"

Zhu said, "Recently, few of the mendicants of the Dharma respect moral discipline and the rules." [fn35]

Jusri said, "How many assemblies?"

Zhu said, "Perhaps three hundred, perhaps five hundred."

Wuzhu asked Manjusri, "So how is it kept alive in this space?"

Jusri said, "The ordinary and sacred reside together, dragons and snakes mingle."

Zhu said, "How many assemblies?"

Jusri said, "Three threes [i.e., nine] in front; three threes in back." (alt. "Previously nine, afterwards nine." [fn35]

The Ode says:

A thousand peaks coil and bend, thus the color blue indigo.

Who says Manjusri was chatting in response?

He was able to laugh, "How many assemblies at [Mt.] Qingliang?"

The three threes in front take part in the three threes in back.

^TOC^

36. Changsha Hiking on the Mountain

Raised: Changsha one day returned from hiking on the mountain and came to the Leader at the gate.

The Leader-Seat asked, "Venerable, what places have you been going to and coming from?"

Sha said, "I'm coming from hiking on the mountain."

The Leader-Seat said, "You arrived, where did you come from?"

Sha said, "In the beginning I left following the fragrant grasses; and then I returned chasing the falling blossoms."

The Seat said, "That is very much like the meaning of Spring."

Sha said, "It even excels the Autumn dew drops on the lotus."

Xuedou's attached words said, "Thank you for the words of reply."

[Xuedou's Ode:]

The great earth is broken into fine dust.

Whose eyes are not opened?

"In the beginning I left following the fragrant grasses;

and then I returned chasing the falling blossoms."

A feeble crane raises up a cold tree.

A wild ape howls in an ancient tower.

The infinite meaning of Changsha.

Bah!

^TOC^

37. Panshan Without Things

Raised: Panshan appended words saying, "The three realms are without things. Where is there to seek mind?"

[Xuedou's Ode:]

The three realms are without things.

Where is there to seek mind?

White clouds become a canopy.

The flowing spring makes a harp.

One song, two songs, there is no human comprehension.

After the rain, in the dark pool the autumn water is deep.

^TOC^

38. Fengxue's Iron Ox

Raised: Fengxue, when at the government office of Ying province, ascended the hall and said, "The ancestral masters' imprint on the mind is an appearance resembling the function of the arrival of the iron ox. If it leaves, then the imprint remains. If it remains, then the imprint is ruined. As it is just so, if it does not leave and does not remain, is imprinting then correct, or is not imprinting then correct?"

At that time, there was an old timer Lupi who came forward and asked, "Someone first class having the function of the arrival of the iron ox begs the teacher do not hang onto imprints (alt. do not hand over an imprint)."

Xue said. "In the habit of fishing for whales and giant salamanders immersed in the vast clear and still waters, yet alas, the frogs are strolling and rolling over in the muddy sand."

Pi stood still pondering.

Xue gave a shout and said, "Old Timer, why don't you speak further?"

As Pi was deciding how to discuss it, Xue hit him once with the whisk.

Xue said, "Can you go back and remember what you were able to say at first? Try to raise it and see."

As Pi was deciding to open his mouth to speak, Xue again hit him once with the whisk.

The magistrate said, "The Buddha Dharma and Dharma of Kings are one kind."

Xue said, "What principle of the Way do you see in particular?"

The magistrate said, "One ought to be decisive. Not being decisive goes backward and invites this disorder."

Xue then descended from the seat.

[Xuedou's Ode:]

Getting to catch Lupi sitting astride the iron ox,

The spear and armor of the Three Profundities have not been frivolously pledged.

The citadel of the King of Chu trespasses towards the water of the lineage.

The shout has come down ordering to withdraw and reverse the flow.

^TOC^

39. Yunmen's Hedge

Raised: A monk asked Yunmen, "So what is the pure Dharmakaya?

Men said, "A hedge in bloom."

The monk said, "Then in this way, when the season has gone what is it like?"

Men said, "A lion with golden fur."

[Xuedou's Ode:]

"A hedge in bloom,"

Don't be stupid:

The points are on the scale --- not on the pan.

"Then in this way…"

Extremely clueless

"A lion with golden fur," great family, observe.

^TOC^

40. Nanquan's Peony

Raised: The high official Lu and Nanquan were talking and paused.

Lu said "Dharma Master Zhao says, 'Heaven, Earth, and I are the same root. The 10,000 things and I are one body.' Ha, how strange"

Nanquan pointed to a flower in front of the hall. He called to the high official and said, "Nowadays people see this single flower as if it looks like an appearance in a dream."

[Xuedou's Ode:]

Hearing, seeing, feeling, and knowing are not each separate.

Mountains and rivers cannot be observed in the middle of a mirror.

When the moon in the frosty heaven sets in the middle of the night,

Who shares the shining cold reflection in the clear and still deep pool?

^TOC^

41. Zhaozhou Asks About Death

Raised: Zhaozhou asked Touzi, "So, what about the time when the person of great death returns to the living?"

Touzi said, "It is not permitted to go traveling by night; the light must be cast to arrive."

The Ode says:

Search.

In the middle of life there is an eye; turning back is the same as death.

Why must the jealous physician do an exam of the family?

The esteemed words of the ancient Buddha did not arrive together.

One doesn't know who is let loose to scatter dust and sand.

^TOC^

42. Layman Pang's Snow

Raised: Layman Pang bid adieu to Yaoshan. Shan ordered ten people who were Zen travelers to go together to the main gate to see him off. The Layman pointed to the snow in the middle of the sky and said, "The excellent snow; flake by flake it does not fall at another spot."

At that time there was Zen traveler Quan who asked, "At what spot does it fall?"

The gentleman hit once with a slap.

Quan said, "A Layman too cannot get careless."

The gentleman said, "Like this you call yourself a Zen traveler. Lao-tzu has not liberated your dependence."

Quan said, "Layman how do you make it alive?"

The gentleman again hit once with a slap and said, "The eye sees like a blind person; the mouth speaks like a mute."

Xuedou separately said, "At the first questioning point, yet grab a snowball then hit."

Xuedou's own ode, placing another hit, says:

A trap.

Hit with a snowball, hit with a snowball.

The checkpoint of Elder Pang's function is unable to be grasped.

The superior person of Heaven does not personally know of the opening.

Inside of the eye, inside of the ear, decidedly easy-going.

Easy-going decidedly.

The blue-eyed barbarian monk is unable to differentiate.

^TOC^

43 Dongshan's Cold and Heat

Raised: A monk asked Dongshan. "So, how avoid the coming of the winter cold and summer heat?"

Shan said. "Why not turn to the place without cold and heat?"

The monk said, "So, what is the place without cold and heat?"

Shan said, "In the cold time, the cold kills the preceptor; in the burning time, the burning kills the preceptor."

Xuedou's Ode:

Hanging down a hand is also identical to a 10,000 fathom precipice,

The Fair and the Biased, why must they be in a plan?

The ancient crystal palace reflects the brilliant moon.

The patient and capable Black [Hound] of Han [fn43] vainly ascends the steps.

Black.

^TOC^

44 Heshan Beats the Drum

Raised: Heshan handed down words saying, "Rote study is to hear of the meaning. Exhaustive study is near to the meaning. To cross over these two things is indeed genuine crossing over."

A monk came out and asked, "So, what is genuine crossing over?"

Shan said, "Being free to beat the drum."

He again asked, "So, what is genuine truth?"

Shan said, "Being free to beat the drum."

He again asked, "As it is heart-mind and as it is Buddha, as it is I do not question. So, what is neither heart-mind nor Buddha?"

Shan said, "Being free to beat the drum."

He again asked, "Turning to the arrival of the superior person, at that time, so, what is received?"

Shan said, "Being free to beat the drum."

^TOC^

45. Zhaozhou's Cotton Jacket

Raised: A monk asked Zhaozhou, "The 10,000 things return (as their origin point) to the one. To what place does the one return?"

Zhou said, "I was at Qing Province and made one piece of clothing: a cotton jacket weighing 7 pounds."

^TOC^

46. Jingqing's Rain Drops

Raised: Jingqing asked a monk, "What is the sound outside he door?"

The monk said, "The sound of rain drops."

Qing said, "The multitude of beings are topsy-turvey losing themselves chasing objects."

The monk said, "Venerable how do you make it alive?"

Qing said, "Drenching does not lose self."

The monk said, "So what is the intended meaning of 'Drenching does not lose self'?"

Qing said, "Even being able to leave the body is easy. Going along with the Path of releasing form is difficult. Drenching."

^TOC^

47. Yunmen's Not Harvested

Raised: A monk asked Yunmen, "So what is the Dharmakaya?"

Men said, "The six are not harvested."

^TOC^

48. Frying Tea at Zhaoqing

Raised: Great Superintendent Wang entered Zhaoqing (lit. Incur-blessings) as tea was frying. At the time Upper-seat Lang was together with Mingzhao and held the long-handle pan. Lang flipped over the long-handle pan and expelled the tea.

The Great Superintendent saw and asked the Upper-seat, “What is under the tea stove?”

Lang said, “The spirit being holds up the stove in both hands.”

The Great Superintendent said, “Since the spirit being is already holding up the stove in both hands, why did you flip over the long-handle pan and expel the tea?”

Lang said, “A government official of 1000 days loses in one morning.”

The Great Superintendent shook his sleeves then exited.

Mingzhao said, “Upper-seat Lang, you have yet eaten Zhaoqing’s cooked rice, yet you go to the other side of the river to strike wild charcoal [fn48].”

Lang said, “Venerable, how do you make it alive?”

Zhao said, “The non-human gained it’s advantage.”

Xuedou said, “At that time however, one should have stepped on and toppled the tea stove.”

^TOC^

49. Sansheng's Golden Fish Scales

Raised: Sansheng asked Xuefeng, "[If] the golden fish scales that pass through the net are not investigated, [then] what is used for food?"

Feng said, "Wait until you come out of the net, then [I'll] speak to you."

Sheng said, "A Learned and Virtuous One of fifteen hundred people and [you] still don't know the 'head of the word' (huatou). [fn49] "

Feng said, "[I'm] an old monk in residence managing numerous affairs."

^TOC^

50. Yunmen's Bowl and Bucket

Raised: A monk asked Yunmen, "So what is the samadhi of all the dusts?"

Men said, "Cooked rice in the bowl, water in the bucket."

[Xuedou's Ode:]

Cooked rice in the bowl; water in the bucket.

With many mouths playing up to the teacher, it is difficult to let down a beak.

The positions of the Northern Bushel [fn50] and the Southern Star are not special.

The white billows flood the Sky, the flat Earth rises up.

Intending does not intend.

Stopping does not stop.

Each and every one is without pants, the children of those who excel.

^TOC^

51 Xuefeng's What?

Raised: At the time that Xuefeng was dwelling at a hermitage, there was a pair of monks who came to pay the customary respects. Feng saw them come and used a hand to support himself on the hermitage door. Letting go, he personally came forward and said, “Is what?”

The monks likewise said, “Is what?”

Feng hung his head and returned to the hermitage.

The monks later went to Yantou. Tou asked, “From what place have you come?”

The monks said, “We’ve come from south of the mountain range (alt. the southern mountain range).”

Tou said, “You monks went to Xuefeng?”

The monks said, “We monks went.”

Tou said, “What did you have for words and phrases?

The monks raised the preceding discussion.

Tou said, “What did he say?”

The monks said, “He was speechless. He hung his head and returned to the hermitage.”

Tou said, “Too bad. I regard this as my doing in the first place. I regret not saying to him the final after phrase. If I had said it to him, how the people under heaven could not deal with Old Xue.”

When the end of summer arrived, the monks repeated the words they had raised before and begged for augmentation.

Tou said, “Why didn’t you ask beforehand?”

The monks said, “We had not the confidence to permit it easily.”

Tou said, “Even though Xuefeng and I are born in the same line, he and I do not die in the same line. One should know the final phrase afterwards, only this is.”

^TOC^

52 Zhaozhou’s Stone Bridge

Raised: A Monk asked Zhaozhou, “For a long time, [I’ve heard] the report of Zhaozhou’s stone elevated-bridge. [I’ve] arrived only to see a rough bridge. [fn52]”

Zhou said, “You only see the rough bridge. For the time being you do not see the stone elevated-bridge.”

The monk said, “So what is the stone elevated-bridge?”

Zhou said, “It ferries across donkeys; it ferries across horses, the bridge.”

^TOC^

53 Great Master Twists a Nose

Raised: Great Master Ma and Baizhang were walking to a rest stop. Seeing young wild ducks passing in flight, Great Master said, “What’s that?”

Zhang said, “Young wild ducks.”

Great Master said, “To what place are they going away?”

Zhang said, “They passed in flight and are gone away.”

Great Master proceeded to twist the tip of Baizhang’s nose.

Zhang did suffer the pain and cried out.

Great Master said, “ How have they already flown and gone away?”

^TOC^

54 Yunmen’s Both Hands

Raised: Yunmen asked a monk, “What place did you leave nearby?"

The monk said, “Xichan.”

Men said, “What words and phrases does Xichan have recently?”

The monk stretched out both hands

Men hit with one slap.

The monk said, “I’m beginning to speak.”

However, Men stretched out both hands.

The monk was speechless.

Then Men hit.

^TOC^

55 Daowu Doesn’t Say

Raised: Daowu and Jianyuan arived to share condolences with one family.

Yuan patted the coffin and said, “Is alive the mistaken view or dead the mistaken view?”

Wu said “Either alive don’t say, or dead don’t say.”

Yuan said, “Why don’t say?”

Wu said, “Don’t say, don’t say.”

On the road in the middle of the return trip, Yuan said, “Venerable, be straightforward with me and begin to say. If Wu doesn’t say, then I’ll hit the venerable and go away too.

Wu said, “If you hit, of course I’ll allow the hit. To say, of course, don’t say.”

Yuan then hit.

Later Daowu moved into transformation. Yuan went to Shishuang and brought up the previous conversation. Shuang said, “Either alive don’t say, or dead don’t say.”

Yuan said, “Why don’t say?”

Shuang said, “Don’t say. Don’t say.”

As these words fell, Yuan had insight.

One day, Yuan went up to the dharma hall with a shovel. and from the east [he] went across to the west, and from the west [he] went across to the east.

Shuang said, “Wat are you doing?”

Yuan said, “[I’m] seeking [our] prior master’s spirit-bone relics.

Shuang said, “Flooding waves vast and unbounded, the white billows overflow the sky—[you’re] seeking what spirit-bone relics of [our] prior master?”

Xuedou’s attached words said, “Blue skies, blue skies.”

Yuan said, “A just right show of power”

Tai Yuan Fu said, “It seems the prior master’s spirit-bone relics are present.”

^TOC^

56 Qinshan Shoots an Arrow

Raised: Zen traveler Liang asked Qinshan, “So what about the time when one arrowhead destroys three checkpoints?”

Shan said, “To see it, liberate and produce the host within the checkpoints.”

Liang said, “Knowing in this way, then to pass across one must transform.”

Shan said, “What time is there for further waiting?”

Liang said, “A well released arrow does not show the place it is at.” Then he exited.

Shan said, “For the time being, come on instructor (acarya).”

Liang turned back his head.

Shan held and stopped him and said, “As it is for the time being, cease with the ’One arrowhead destroys three checkpoints.’ Test it with Qinshan (i.e., me): shoot an arrow and see.”

While Liang was deciding what to discuss, Shan hit seven times with a stick and said, “We’ll wait for 30 years further with this fellow’s doubt.”

^TOC^

57 Zhaozhou Alone and Honored

Raised: A monk asked Zhaozhou, “’The Far-reaching Way is without difficulty, only rejecting picking and choosing’ So what doesn’t pick and choose?”

Zhou said, “’Above the heavens, below the heavens, only I, alone and honored.’”

The monk said, “This is tantamount to picking and choosing.”

Zhou said, “You field-and-village slave, where is picking and choosing?”

The monk was speechless.

[Xuedou’s attached word said] “Village(r).”

^TOC^

58 Zhaozhou’s Slice of Carelessness

Raised: A monk asked Zhaozhou, “’The Far-reaching Way is without difficulty, only rejecting picking and choosing.’ For people of these times, is this a hackneyed phrase run into the ground or not?

Zhao said, “I previously had a person ask me, and frankly I gained five years and a slice of carelessness did not befall.”

^TOC^

59 Zhaozhou Quotes To the End

Raised: A monk asked Zhaozhou, “’The Far-reaching Way is without difficulty, only rejecting picking and choosing.’ ‘Just when there is language there is picking and choosing.’ So what is used for people, Venerable?”

Zhou said “Why don’t you quote these words to the end?”

The monk said, “I only recall up to this part.”

Zhou said, “Only this, ‘The Far-reaching Way is without difficulty, only rejecting picking and choosing.’”

^TOC^

60 Yunmen’s Staff

Raised: Yunmen used the staff to instruct the assembly and said, “The staff changes and becomes a dragon. However, it swallows Heaven and Earth completely! Mountains, rivers, and the great earth—from where are they able to come?”

^TOC^

61 Fengxue's One Dust

Raised: Fengxue handed down words saying, “If the one dust is established the home country prospers. If the one dust is not established, the home country is mournfully lost.”

Xuedou picked up the staff and said, “Still, patch-robed monks do you have the same birth and the same death?”

Xuedou's Verse:

The people in ancient accord with the teaching do not unfurrow the eyebrows

They just plan on the home country establishing a strong foundation.

Scheming ministers and fierce generals, now where are they?

For ten thousand miles the clear wind and only oneself knows.

^TOC^

62. Yunmen's One Treasure

Raised: Yunmen taught the assembly saying,

"'Inside of Heaven and Earth,

In the interstices of the universe,

Within there exists one treasure

Hidden in Form Mountain.'

Pick up the lantern and face towards the inner Buddha Hall, the triple gate will come on the top of the lantern."

[Xuedou's Ode:]

Look, look,

On the ancient shore, what person holds the fishing pole?

Clouds gradually, gradually.

Waters endlessly, endlessly.

The reed flowers in the moonlight, you see by yourself.

^TOC^

63. Nanquan Chops a Cat

Raised: At Nanquan’s one day the east and west couple of halls were quarreling about a kitten. Nanquan saw and proceeded to hold it up and said, “Be able to say it quickly and I won’t chop.”

The assembly was without a response. Quan chopped the kitten into a couple of sections.

^TOC^

64. Zhaozhou's Sandals

Raised: Nanquan again raised the previous discussion to ask Zhaozhou. Zhou then took off his sandals to wear them on top of his head and went out.

Nanquan said, “Sir, if you were there, you’d exactly be able to save the kitten.”

^TOC^

65. One Outside the Way Questions Buddha

Raised: One outside the Way questioned Buddha, “I do not question with words; I do not question without words.”

The World Honored One was respectful a long time.

The one outside the Way said in praise, “The World Honored One’s great compassion and great pity have opened my clouds of confusion and allowed me to gain entry.”

After the one outside the Way departed, Ananda questioned Buddha, “What did the one outside the Way have in the place of evidence and accordingly the words ‘gaining entry’?”

Buddha said, “Like a fine horse of the world, he sees the shadow of the whip and goes accordingly.”

^TOC^

66. Yantou Retrieves a Sword

Raised: Yantou asked a monk, “What place did you come from?”

The monk said, “I came from the Western capital.”

Tou said, “After Huangchao (Yellow-nest) passed away and returned to his origin place, were you able to retrieve his sword?”

The monk said, “I was able to retrieve it.”

Yantou pulled out his neck close in front and said, “[囗@力]”

The monk said, “The master’s head has fallen!”

Yantou guffawed and guffawed great laughter.

The monk later arrived at Xuefeng’s.

Feng said, “What place did you come from?”

The monk said, “I came from Yantou.”

Feng said, “What words and phrases did he have?”

The monk raised the previous discussion.

Xuefeng hit 30 blows with the stick and chased him away.

^TOC^

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

NOTES:

[Note 1: On translation of title. The title, “Odes to a Classic Hundred Standards,” has been variously translated as “Odes on the Hundred Cases” and “100 Verses on Old Cases”. 頌 (song4) means a “hymn to something; ode; eulogy; paean; composition in praise of some achievements.” So “ode” is the best English translation. In my view “verse” should be rejected since it is too generic and does not include the necessary element of praise or eulogy. 古 (gu3) means “old, ancient, or classic.” Here the context is not just that the selected koans are old, but that they are selected as being old and important, which is conveyed by the English word “classic.” 百 (bai) means “hundred.” 則 (ze2) means a “law, rule, regulation, standard, norm, criterion,” etc. I have chosen “standard” to translate it because as a “standard” it then has the double connotation of being something to measure against or regulate by comparison which is the intended use of these koans as well as being classic koans or old standards. The Chinese word correctly translated as “case” is 案 (an4) which is part of the word 公案 gongan (gong1an4) or koan, meaning “public case.” Since the word koan has now entered the English language dictionaries, I argue that the word “case” should be reserved for translating words using 案 (an4) and not confused with 則 (ze2) which implies the regulatory meaning of “standard” not the exemplar meaning of “case.” Also by the placement of the number “hundred” immediately before “standards”, it is modifying the word “standards” not the first word “odes,” so it reads “hundred standards” not “hundred odes.” Return fn1.]

[Note to Case 13: Deva is short for Kanadeva, also known as Aryadeva, an Indian dhyana master prior to Bodhidharma and known for his eloquence and debating skills. Kanadeva is considered to be the 15^th founding ancestor of the Zen lineage and the dharma heir of the great Buddhist teacher Nargarjuna who was the 14^th founding ancestor. The question has a dual reference to Kanadeva's personal teaching style and to the Zen lineage in general. Some translators translate the question simply as "What is Zen?" And since the two Chinese characters used for the transliteration of deva can be translated literally as "to raise or mention an old woman," at least one translator has translated the question as the pun "What is old-lady Zen?" Return fn13]

[Note to Case 18: The question "Are you able to?" is suitably ambiguous, similar to "Do you get it?" It includes the meanings of: Are you able to see it?, build it?, understand what I mean?, etc. Return fn18]

[Note to Case 28: For “I” Nanquan uses a phrase that is literally, “a certain someone A”, which is used as a generic name such as in naming an unidentified person similarly to “John Doe.” Return fn28]

[Note to Case 31: "Ring-staff" is written with just the character 錫 that literally means "tin" and is a nickname for the sounding or ringing staff (聲杖). "Tin" refers to the metal rings on the top of the staff that make the ringing sounds as the monk travels along. Return fn31]

[Note to Case 34: "Preceptor" is the title of the monk and in this context means "you." A preceptor is a monk who is senior enough to give the precepts to beginners. Return fn34]

[Note to Case 35: With the Sanskrit terms: "Recently, few of the bhikkhus (mendicants) of the Dharma respect śīla (moral discipline) and vinaya (rules)."

“Three threes in front; three threes in back” is one of the most enigmatic phrases in the collection of 100 koans. It is ambiguous if the spatial or temporal dimension is indicated or preferred by this use of the opposition "before-behind" or “front-back”. Also it is not clear whether 三三 "three threes” simply means “nine” or means “three by three” as in three rows of three. Return fn35]

[Note to Case 43: The "Black of Han" is a legendary black dog swift as a race horse who was patient as well as swift and the most talented in catching the hardest to catch rabbits. Return fn43]

[Note to Case 48: The term “wild charcoal” refers to the stumps or spikes of wood left in the wilderness after flames have baked or roasted them to their base. The character translated here as “charcoal” literally means “steamed wood” or “steamed trees.” “Wild charcoal” is used as praise for Great Superintendent Wang who is “wild” in the sense of not being a disciplined monk and is “charcoal” in the sense of having his worldly views being burned out to the base. Return to fn48]

[Note to Case 49: The "head of the word" is the Zen technical term "huatou" which means the "source of language" or that from which words arise, i.e., the True Suchness of Mind, the Original Face. Return fn49]

[Note to Case 50: The Northern Bushel is the constellation Ursa Major, i.e., the Big Dipper. Return fn50]

[Note to Case 52: Yuanwu’s commentary says that a “rough bridge” is a single log bridge. Return fn52]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Link to The Gateless Checkpoint of the Zen Lineage

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Buddhist Studies - About the Pi-yen-lu koans

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This web-page was last updated September 2, 2009.