How is this to be effected?
By meditating on those utterances or actions that are directly poured out from the inner region undimmed by the intellect or the imagination, and that are calculated successfully to exterminate all the turmoils arising from ignorance and confusion.[f7]
It may be interesting to readers in this connection to get acquainted with some of the methods[f8] used by the masters in order to open the spiritual eye of the disciple. It is natural that they frequently make use of the various religious insignia which they carry when going out to the Hall of the Dharma. Such are generally the “hossu,”[f9] “shippe,”[f10] “nyoi,”[f11] or “shujyo” (or a staff).[1.17] The last-mentioned seems to have been the most favourite instrument used in the demonstration of the truth of Zen. Let me cite some examples of its use.
According to Yê-ryo (Hui-lêng), of Chōkei (Chang-ch‘ing),[1.18] “when one knows what that staff is, one’s life study of Zen comes to an end.” This reminds us of Tennyson’s flower in the crannied wall. For when we understand the reason of the staff, we know “what God and man is,” that is to say, we get an insight into the nature of our own being, and this insight finally puts a stop to all the doubts and hankerings that have upset our mental tranquillity. The significance of the staff in Zen can thus readily be comprehended.
Yê-sei (Hui-ch‘ing), of Basho (Pa-chiao), probably of the tenth century, once made the following declaration: “When you have a staff, I will give you one; when you have none, I will take it away from you.”[1.19] This is one of the most characteristic statements of Zen, but later Bokitsu (Mu-chi), of Daiyi (Ta-wei), was bold enough to challenge this by saying what directly contradicts it, viz., “As to myself, I differ from him. When you have a staff, I will take it away from you; and when you have none, I will give you one. This is my statement. Can you make use of the staff? or can you not? If you can, Tokusan (Tê-shan) will be your vanguard and Rinzai (Lin-chi) your rearguard. But if you cannot, let it be restored to its original master.”[1.20]
A monk approached Bokuju and said, “What is the statement surpassing [the wisdom of] all Buddhas and Patriarchs?” The master instantly held forth his staff before the congregation, and said, “I call this a staff, and what do you call it?” The monk who asked the question uttered not a word. The master holding it out again, said, “A statement surpassing [the wisdom of] all Buddhas and Patriarchs,—was that not your question, O monk?”[1.21]
To those who carelessly go over such remarks as Bokuju’s may regard them as quite nonsensical. Whether the stick is called a staff or not, it does not seem to matter very much as far as the divine wisdom surpassing the limits of our knowledge is concerned. But the one made by Ummon, another great master of Zen, is perhaps more accessible. He also once lifted his staff before a congregation and remarked: “In the scriptures we read that the ignorant take this for a real thing, the Hinayanists resolve it into a nonentity, the Pratyekabuddhas regard it as a hallucination, while the Bodhisattvas admit its apparent reality, which is, however, essentially empty.” “But,” continued the master, “monks, you simply call it a staff when you see one. Walk or sit as you will, but do not stand irresolute.”[1.22]
The same old insignificant staff and yet more mystical statements from Ummon. One day his announcement was: “My staff has turned into a dragon, and it has swallowed up the whole universe; where would the great earth with its mountains and rivers be?”[1.23] On another occasion, Ummon, quoting an ancient Buddhist philosopher who said that “Knock at the emptiness of space and you hear a voice; strike a piece of wood and there is no sound,” Ummon took out his staff, and striking space, he cried, “Oh, how it hurts!” Then tapping at the board, he asked, “Any noise?” A monk responded, “Yes, there is a noise.”[f12][1.24] Thereupon exclaimed the master, “O you ignoramus!”
If I go on like this, there will be no end. So I stop, but expect some of you asking me the following questions: “Have these utterances anything to do with one’s seeing into the nature of one’s being? Is there any relationship possible between those apparently nonsensical talks about the staff and the all-important problem of the reality of life?”
In answer I append these two passages, one from Jimyo (Tz‘u-ming)[1.26] and the other from Yengo (Yüan-wu): In one of his sermons, Jimyo said: “As soon as one particle of dust is raised, the great earth manifests itself there in its entirety. In one lion are revealed millions of lions, and in millions of lions is revealed one lion. Thousands and thousands of them there are indeed, but know ye just one, one only.” So saying he lifted up his staff, and continued, “Here is my own staff, and where is that one lion?” Bursting out into a “Kwats” (hê), he set the staff down, and left the pulpit.