Zen X-files : Case #6 - Wash your own dishes (禪門國際公案6)

Case #6 : Wash your own dishes

A Buddhist monk come to a Zen temple and asked a Zen master : “I just started to learn Zen, Please tell me what is Zen?”

Zen master answered with a question : “Have you eaten our breakfast yet?”[1]

Buddhist monk : “Yes, I have.”

Zen master : “Go, and wash your own dishes”[2]

The Buddhist monk suddenly realized what is Zen.

[1] Many people think that in order to learn Zen or the meanings of Buddhahood, is simply reading a lot of books or just by listening to teachings. However, that’s only the passive way of learning things, just like learning any other subjects, you need to actually participate and practicing them. And one way of doing that, is to do mundane jobs, and finding the things hidden beneath everything, to question everything, not taking them for granted. You may find wisdoms everywhere.

[2] But when you have learned a lot of things about Zen. It’s not that you should hold on to all those teachings. A big part of Zen teaching is about cleansing your mind with the illusions surround you. Just like washing all the none essential thoughts in your head. Although you may need to process many things every day, in the end of each day, it’s crucial for you to let go all those thought as washing your dishes, and washing your own dishes as you should.

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公案6 : 吃飯洗碗

僧問趙州從諗禪師：「學人乍入叢林[1]，乞師指示。」

師曰：「喫粥了也未？」

僧曰「喫粥了也。」

師曰：「洗鉢盂去。[2]」

其僧忽然省悟。

[1] 初學佛法，常因經典汗牛充棟感到宛如身在叢林(誤入叢林的小白兔?)。但往往佛法就隱藏在最平常的事物中。不過這裡的叢林，其實不指其表面的意思，前面提過的馬祖道一禪師，在當時禪宗初興，眾禪僧四處掛單，很難彼此交流，就以原本印度禪中在森林裡修行(釋迦摩尼都在樹下悟道)的意義，創立叢林制度，將禪門與律宗寺院區隔。因此有云：「馬祖建叢林，百丈立清規」。以後學人便用入叢林一詞意指學禪。

[2] 武 俠小說中常道，廟裡的和尚功力最強的，往往是門口的掃地僧。在禪修裡也有一動中修禪的方法－出坡。就是從日常勞動中去修禪。不過這處趙州禪師又明顯在借殼 指月，學禪往往像是將一大堆的佛理義理吞下肚，但禪宗講究性空，如果心裡積了一大堆未消化的字句意念，就該好好的清理清理才能好好的悟禪。這當然是只表面 的意思，不過每個人每天都該好好的把心中放不下，不想放下的塵俗雜事，像洗碗一樣給它洗個乾淨不是？

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Abdominal Breathing Training

For the starters, whether they are the training of meditation, or Taji, or many other Chinese martial arts - widely known as Kong Fu, one of the fundamental training is "abdominal breathing". Literally, it means to breath with your abdominal muscle.

There are certain physical or biological theories about this, but in order to train yourself doing it, the first step is always the hardest. One way of helping yourself is by putting your hand on your stomach, and inhale in the air as normal, but putting pressure when your exhale out the air.

You may notice that when you try to breath, the chest area enlarged. It's simply because the air you inhale in require more space in your body. But that's only one way of increase the volume of your lungs. The other way is to "lower" the "diaphragm" between your lungs and stomach. And the key of "Abdominal Breathing" is by combining both breathing methods, you actually inhale way more air into your lung, and greatly increase the time between each breath.

In a matter of speaking, it's an advanced version of "Deep breath", and if you practicing it for a while, you will find that it helps you calm yourself very quickly, not only because you get more oxygen, but also because it's not that "natural", you need to draw away some attentions from what's bothering you.

And my Taji teacher told me that there are several steps, you can followed when using abdominal breathing.

When you completely exhale out all the air.

1. Relax the muscle below your stomach

2. Let the air flow through your nose, put the tip of your tongue on the top of your mouth cavity.

3. After you feel the air had flow down to your stomach, continuing taking deep breath using your chest, to inhale in more air.

When you felt you have inhaled enough air (It can be full, 70% full, or just half normal)

4. Using your stomach muscle to squeeze the air out. 

5. relaxing the muscle of your chest to exhale out the air in your lungs completely

6. If there is saliva in your mouth, swallow it before the next inhaling. (or you may choke yourself)

The slower the better. And if you feel there is a "ball of air" choke in the center of your chest, it means you did not exhale completely. And you need to stop for a while, and probably find a suitable teacher for consulting.

Personally, I've practiced it from I am still a child, and it has become very natural to me. It also helps me with some physical exercises, like swimming, or hiking. And of course it's a must for Taji practicing.

Zen X-files : Case #5 - Whipping The Ox or The Cart (禪門國際公案5)

Case #5 : Whipping The Ox or The Cart

Once a pond the time, a young Buddhist monk was practicing meditation everyday in a Buddhist temple, a Zen master passed by and asked him : “Why do you meditate, my young friend?”

Young Buddhist monk answered : “I’m trying to become Buddha.”

The Zen master did not replied, but took a brick on the floor. And then, he started to polish it with a rock in front of the young monk.

The young monk was curious, and asked : “Why are you polishing that brick, Zen master?”

The Zen master answered : “In order to make it as shinning as a mirror.”

The young monk gasped : “How could that be possible?”

Zen master : “If you don’t think a brick can be polished into a mirror, why do you think it’s possible to become Buddha by just meditating?”

Young monk : “If so, what should I do?”

Zen master : “When you are driving an oxcart, if the ox won’t go further, do you whip the ox or the cart?[1]”

The young Buddhist monk pondered.

[1] This is probably one of the famous and yet easily understanding case. When people talk about Zen absorption or meditation, they tend to think of it as a magic pill. However, meditation is just a technique, it can help you calm your mind, and have a better understanding of your true feelings. It’s not the physical practicing doesn’t matters, you still need to understand the true meaning of Buddha is a way of looking the world, and looking oneself. Or it’s just an exercise like any others.

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公案5 : 打車打牛

開元中有沙門道一[1]，在衡嶽山常習坐禪，懷讓禪師往問曰：「大德坐禪，圖什麼？」

一曰：「圖作佛！」

師乃取一磚，於彼庵前石上磨。

一曰：「磨磚作麼？」

禪師曰：「磨作鏡！」

一曰：「磨磚豈得成鏡耶？」

師曰：「磨磚既不成鏡，坐禪豈得作佛耶？」

一曰：「如何即是？」

師曰：「如牛駕車，車不行，打車即是？打牛即是？[2]」

一無對。

[1] 馬祖道一是有名的禪宗六祖慧能徒孫，懷讓禪師高足。這篇在<景德傳燈錄>是有名的禪門南宗傳心公案。

[2] 這篇公案內容樸實，寓意顯白，但並非沒有禪理。乍看下似乎很容易理會，不過如果仔細去想想，牛何其無辜，車不走或許不是牛的錯，也許是車輪不行。許多人以為學習坐禪還可以預防保健，強神保健，試問這樣是在打牛還是打車呢？

Zen X-files : Case #4 - The Arborvitae tree is Buddha (禪門國際公案4)

Case #4 : The Arborvitae tree is Buddha

The Buddhist monk asked the Zen master again[1] : “Can everything, like that Arborvitae tree, become Buddha?”

Zen master answered : ”Yes.”

Buddhist monk : “When will it become Buddha?”

Zen master : “Until the void settles in. [2]”

Buddhist monk : “When will that happen?”

Zen master : “Until the arborvitae tree is Buddha.[3]”

[1] This the second part of the Arborvitae tree in the courtyard. And the same Buddhist monk asked Zen master Chau-Chou about the nature of Buddha, and questioning how can something without a brain like a tree can be Buddha at all, or is it just our imagination?

[2] We have known that words can not be interpreted literally in Zen teachings. Hence in here the void means something (or nothing) entirely different. You may say it represents the heart or the spirit in everything, or maybe it’s just a state of mind. Not the mind of the tree, but the mind of your own.

[3] You may understand the difference between you and a tree. And when you understand this then go beyond this, you will realize that to distinguish this difference has no meaning at all and is ridiculous. Hence you find the void, the void in your heart. It can settle in your mind, and perhaps in the nature of everything. So the void can settle in everything, even the Arborvitae tree is Buddha.

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公案4 : 柏樹子成佛

異日僧又問：「柏樹子還有佛性也無？」

師曰：「有。」

僧曰：「幾時成佛？」

師曰：「待虛空落地時[1]。」

僧曰：「虛空幾時落地？」

師曰：「待柏樹子成佛時。[2]」

[1] 何謂虛空，如果虛空不存在又如何能落地？趙州禪師這次並不是故意跟小僧向上篇一樣，用借殼指月的方式打啞謎，而是言外之意又有意。若將禪定的心境比做虛空，那當你可以輕鬆的把這種心態時時保持，那就好像禪已經在你心中生根著地。而如果你已能悟禪，就離成佛不遠了。

[2] 你想待柏樹子成佛，柏樹子也想待你成佛呢！

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Zen X-files : Case #3 - The Arborvitae tree in the courtyard (禪門國際公案3)

Case #3 : The Arborvitae tree in the courtyard

A Buddhist monk asked a Zen master : “Why Grand Master Bodhidharma[1] came to China?”

Zen master answered : “To see the Arborvitae tree in the courtyard[2].”

Buddhist monk : “Master, Do NOT give me a superficial answer.”

Zen master : “I do not give you a superficial answer.”

Buddhist monk : “Then what was Grand Master Bodhidharma’s real intention?”

Zen master : “To see the Arborvitae tree in the courtyard.[3]”

[1] Grand Master Bodhidharma was the first Zen master who brought Dhyana and Zen from India to China. Since India is in the south-west of China, traditionally the sentence, “Grand Master’s intention in coming from the west (祖師西來意 in Chinese)” is used to refer this event, and represent a general question about the true meaning of Zen. For the purpose of understanding, I do not translate this literally.

[2] Arborvitae trees are a kind of evergreen tree. They are widely grown in the courtyards of Buddhist temples due to their longevity and unchanging nature. This answer - “The Arborvitae Tree in The Courtyard (庭前柏樹子 in Chinese)” is famous in Zen Buddhist. Not because of its meaning, but it’s a representation of Zen philosophy. Words themselves are superficial, and the true meanings are often transcending words. Even the questions and answers themselves are not what they appear to be.

[3] Do you know why Zen master Chao-Chou (趙州 in Chinese) responded with the same answer as before? If you do, then you do. It has nothing to do with the tree, (or does it?) and it’s absolutely not superficial (or is it?). These kinds of conflicted and often seems nonsense answers were used frequently in Zen teachings, and they are key to shock the audiences in order to bring about the awakening and the enlightenment - Buddhahood.

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公案3 : 庭前柏樹子

僧問趙州：「如何是祖師西來意[1]？」

師曰：「庭前柏樹子。」

僧曰：「和尚莫將境示人？ 」

師曰：「我不將境示人。」

僧曰：「如何是祖師西來意？」

師曰：「庭前柏樹子。」

[1] “祖師西來意”指達摩西渡中原，是公案中常見的主題。在禪宗剛在中國紮根時，很多早期的佛教徒常疑惑於達摩祖師所提之禪那用意何在？趙州禪師的庭前柏樹子，就是其中最被廣為引用的公案，因為其多用日常事物做題點，易用易記。其略帶詼諧的問答也常被人樂道。

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Zen X-files : Case #2 (禪門國際公案2)

Case #2 : I Am The One

A Buddhist monk asked a Zen master : “Where is Buddha[1]?”'

Zen master answered : “It’s not around you.”

Buddhist monk : “Then how could I find it , if it’s not around me?”

Zen master : “You are(I am) the one[2].”

[1] Buddha in this case has many meanings. It can refer to Buddha himself, or the state of enlightenment – Buddhahood, or the path to find Buddhahood. So the monk were asking the core meaning of Buddhism generally, and how to achieve Buddhahood (becoming Buddha).

[2] If you are thinking about the movie – “The one” by Jet Li, that’s not what we are talking about right here, but the phrase “I am the one” (in Chinese 唯我獨尊) does originally come from Buddhism. In a superficial way of understanding this is that you should find Buddha in you, and it’s always in you. You just need to understand the teaching of Buddha, and then you will find the answer not from others but from yourself. So “YOU(yourself)” are the answer, You are the one, I am the one.

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公案 2 : 唯我獨尊

僧問相州天平山從漪禪師曰：「如何是佛？」

從漪禪師曰：「不指天地。」

僧曰：「為什麼不指天地？」

師曰：「唯我獨尊。」

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Zen X-files : case #1 (禪門國際公案1)

Case #1 : The way of eats and sleeps in Zen

A Buddhist Vinaya[1] master asked a Zen master : “Are you still practicing the way of enlightenment?”

Zen master answered : “Yes.”

Vinaya master : “How?”

Zen master : “Eat, when I am hungry. Rest, when I am tired.”

Vinaya master : “Everyone does these same things. Is your way different than others?”

Zen master: ”Different.”

Vinaya master : “Different how?”

Zen master : “When people eat, they do not eat because they are hungry, but craving. And when people are tired, they do not just rest, but desiring all sorts of entertainments. That’s the difference.”

Vinaya master pondered.

[1] Buddhist Monks in Vinaya school (faction) focus their efforts on monastery discipline. They can trace their origins to the birth place of Buddhism from ancient India. 

[2]Both Vinaya master and Zen master have their monk’s names in the original text. But during my translation, I think it is best not to translate them, either through pronunciations or meanings. Since the content is more important than the context.

[1] Vinaya 毗奈耶 是梵語戒律的意思, 古印度佛教僧侶所持的戒律. 傳至中土佛教後傳承為律宗. 律宗的大師就稱為律師, 有源是他的法諱.因為不想音譯就當作兩位大師都是無名吧. 名號也是表象不是?

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公案1 : 用功異同

有源律師來問：「和尚修道，還用功否？」

大珠慧海禪師曰：「用功！」

曰：「如何用功？」

師曰：「饑來喫飯，睏來即眠。」

曰：「一切人總是如是，同師用功否？」

師曰：「不同！」

曰：「何故不同？」

師曰：「他喫飯時，不肯喫飯，百般須索。睡時不肯睡，千般計較，所以不同。」

律師杜口。
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