Chán Zhōng Shuō Chán: Entanglement Is Not Entanglement, Zen Is Not Zen — A Dead Tree's Dragon Song Illuminates the Great Thousand Worlds (V)

2006/2/2 8:11:58

Zen is all things and not all things. Chan, the school, is the Chan school and not the Chan school. The Chan school is not the Chan school — it is called the Chan school. Those who cling to the so-called history of the Chan school and make it into scholarship — this has nothing to do with the Chan school, and nothing to do with Zen. For that which is unrelated is still somewhat related, and the so-called history of the Chan school unfolds precisely within this relatedness of the unrelated.

Shakyamuni held up a flower, Mahakashyapa smiled; Bodhidharma came west, the flower opened into five petals — true or false? Those who know, know for themselves. There is no need to investigate, nor any necessity to investigate. The dispute between so-called Tathagata Chan and Patriarch Chan is making trouble out of nothing. Even one who comprehends Patriarch Chan is still a fellow stuck on the steps below. As for matters such as the staff, the shout, gong'an, huatou, and dharma combat — these are like making a fuss over nothing.

Zen: the confused are not confused, the entangled are not entangled; not-awakened is awakened, not-liberated is liberated. Those who seek liberation have no liberation; those who do not seek liberation also have no liberation. Through liberation comes entanglement; through awakening comes confusion. The so-called sudden awakening is not sudden awakening — it is called sudden awakening. The so-called three barriers are not three barriers — they are called three barriers. The buddhadharma has few sons, Chan has few sons, heaven and earth past and present have few sons. Even so, in this matter, one must still penetrate through each and every point. The so-called penetration is not penetration — it is called penetration.

A verse:

Pitiable, the guests upon the net, turning and tumbling in their own confusion.
Of the four great elements, who abides? Of heaven and earth, who enters the cauldron?
Form and spirit — emptiness and existence both void; what is bound, what is the binding?
Arising by conditions, not one entity — like phantoms reflecting upon each other.
Confusion — the beginning of recognizing things; worry — arising from the weakness of years.
The five skandhas are woven by delusion; form and vessel in the end cannot be relied upon.
Thoughts of dust pursue their objects; through the three realms, one gazes at vast emptiness.
Habitual tendencies dissolve with each step; do not let the merit field grow thin.
The blind turtle crosses the bitter sea; how can it find the hole in the floating log?
Fleeting splendor — a dream in the mirror; in an instant, the boat has reached the ravine.
The poor son — where is the robe? The bright pearl is truly real.