Mumon's Verse on Enjoyment

The Reading:

THE VERSE
The spring flowers, the moon in autumn,
The cool wind of summer, winter's snow-
If your mind is not clouded with the unnecessary things,
This is the happy day in human life.

-Mumon

...Only those who really love the flowers and the winds and the moon and the snow know how necessary it is to enjoy them with another person.  And this is the "ordinary mind" which Mumon is trying to exemplify.

Mumonkan, R.H. Blyth

Discussion:

Mumon's verse is perfect.  Blyth fails to understand that "another person" is one of the "unnecessary things".  This is the problem intrinsic to writing about Zen.  If you don't understand it, you can't write about it without flaw.  Of course Blyth is being ridiculous.  First you see the beauty of the moon, in a pure moment of experience.  Blyth tramples this in his desire to share it.  There opens the gates of hell.

Shogen and Nansen's No Mind

The Reading:

Shogen visited all the great men of the time, especially Daie.  He was enlightened on hearing his master Mittan shout at a monk who was interviewing him, "It is not mind, it is not Buddha, it is not a thing!"  the words of Nansen which come in Case XXVII.

Mumonkan

R.H. Blyth

Discussion:

What a delightful image this is, of a monk watching his teacher interact with another student.  After yet another purposeless question by the monk, who will not understand any answer in any case, Mittan shouts out, "It is not mind, it is not Buddha, it is not things!" the famous koan from Nansen.

What can be difficult to understand is that Mittan was not quoting Nansen.  Such a thing does not happen in Zen, and when it does, it is most often a form of humor, either parody or slapstick.  In this case, Mittan is not repeating what Nansen said, but re-experiencing it, like a man who, traveling in an accidental circle, comes upon the same branch in the road he faced the hour previous, and throwing up his hands in exasperation, takes the same was he took before.  Only Mittan is not the man, and the monk is not circle.

Mumon's Preface

The Reading:

PREFACE (by Mumon)

Buddhism makes mind its foundation.  It makes No-gate its gate.  If it is a No-gate, how can we pass through it?  Have you not heard, "Things that come in through the gate are not treasures.   What is gained as a result of cause and effect has a beginning and an end, and will be annihilated"?  Such remarks are like raising waves when there is no wind, or gouging a wound into healthy skin.  Those who rely on words, trying to strike the moon with a stick, scratching a shoe because they have an itchy place on the foot, what concern have they with reality?

In the summer of the first Year Jotei, Ekai (Mumon) was in Ryusho in East China.  As head monk he taught the learners there using the koans of ancient masters like brickbats to batter at the gate, and leading the monks according to their special capacity.  He wrote the down and they became an unwitting collection.  From beginning to end there was no system in it.  The forty eight Cases thus written down were called Mumonkan.

If anyone is a brave chap, he will cut his way through without a thought of the danger involved, and like the Eight-armed Nata will be hindered by no one, but advance steadily.  The four sevens of the West and the two threes of the East will beg for their lives in his commanding presence.  If anyone hesitates, however, he is like a man watching a horse gallop past his window.  In the twinkling of an eye it is gone.  The verse is:

The Great Way is gateless;
there are a thousand alleys.
If once you pass the barrier
You walk alone through the universe.


Discussion:

I include this because Mumon is taking on more and more shape as a Zen Master.  He tells a story about himself, and about the origin of the Mumonkan.  This verse is one of my favorites of his.  What kind of thing is this Zen, a gate that you pass through to walk alone, a barrier without a barrier.

Mumon on Tozan's Flax

The Reading:

THE COMMENTARY

Old Tozan 's Zen is rather like a clam;  when it just opens the two halves of the shell, you can see the liver and the intestines.  But though this may be so, just say, can we see Tozan?

-Mumon

Mumonkan, Zen and Zen Classics, Volume For

R.H. Blyth

Discussion:

This is what Zen Masters are like.  If you find something that is not like this, it is not a Zen Master.  It is like an orange to a foreigner who has never seen such a thing.  I tell you, go to the store, it looks like this (I hold it up). If it doesn't look like this and smell like this (here, smell it) it is not an orange.  You don't need to taste it.  Go to the store and get your own orange.

Should we be grateful to Tozan for this koan?  It is a key that opens many doors.  Should we be grateful to Mumon for selecting it for the Mumonkan, without which we might not have been given this key?  Should we be grateful that it was brought West by a handful, Blyth among them?

No.  Zen has no words and sentences.  Faugh.

Commentary on Enchu

The Reading:

THE CASE


The National Teacher called three times.  His tongue fell to the ground [from talking too much].  The attendant answered three times, sending out a corresponding glory.  The National Teacher, getting old and lonely, pushed the cow's head down to the grass.  The attendant would have none of it; delicious food is not suitable for a man who is satiated.  Just say, in what did the transgressing consist?  When the country is prosperous, rich children are too proud [to eat plain food].

- Mumon

The expression "his tongue fell to the ground," which appears in Case 8 of the Hekiganroku, Engo's chakugo to the Case itself, comes originally from a n anecdote concerning Rajusanzo, that is, Kumarajiva.  "Corresponding glory" means that the attendant, Oshin, answered absolutely, just as Echu called absolutely.  "Putting down the cow's head to the grass" comes from the ancient Indian saying, and appears in the verse of Case LXXVI of the Hekiganroku.


The last sentence is said to come from Myoshin Hokan and means that in this period, the 8th century, Buddhism and Zen were popular, and masters and disciples became indolent like Enchu and Oshin, just calling to each other and answering.


What was the transgression?Commentators do not attempt to explain, fearing, no doubt, that the mocking ghost of Mumon will haunt them for the temerarious wallowing in relativity.

-Mumonkan, Zen and Zen Classics Volume 4

R.H. Blyth

Discussion:

No doubt other commentators failed to understand the singular honor of being mocked by Mumon.  Mumon chose only 48 cases.  

My answer is the simple one: The transgression was answering and failing to.  

Blyth's scholarship is once again demonstrated as so far above what is usual nowdays that we wonder if these translators of Zen texts have bothered to read anything.  Yet we are also shown the unique truth of scholarship; namely, that understanding the text, in this case, does not explain the Case at all, and in explaining the Case there is no need for scholarship at all.

Perhaps these modern day translators have the right of it after all.  Knowing nothing, there is nothing to add.

Enchu's Three Calls

The Reading:

THE CASE
The National Teacher called the attendant three times, and three times he answered.  The National Teacher said, "I thought I had transgressed against you, but it seems you transgressed against me."
...

A monk asked Hogen, "What is the meaning of the National Teacher's calling the attendant?"  Hogen said, "Ask me some other time."
...
A monk asked Joshu the same question.  Joshu answered, "It is like a man writing in the dark; the letters are not quite right, but they are legible."

Mumonkon, Zen and Zen Classics Volume Four, Case Seventeen

R.H. Blyth

Discussion:

Whatever else we say of Blyth, this is where his genius lies.  Where else can we find the source text, the translation, and then a commentary which includes how two different Zen Masters, Hogen and Joshu, replied to questions about this case?  It's ridiculously amazing.  It renders all other scholarship on the subject laughable.  When I go to the shelves of books stores, internet or otherwise, I am saddened to see that ground which has already been covered so definitely is walked again and again, while so much is left to be done.

We can console ourselves with the fact that no one is reading this stuff anyway, and more than that, there is very little in the way of Zen teaching in America.  But what do I know?  Even now enclaves of Zen Masters could be meeting to read Blyth aloud, shake their heads, clasp hands, and sit down to tea and table tennis.

Ummon's Robe, Translating the verse

The Reading:

THE CASE
Ummon said, "The world is vast and wide; for what is it that you put on your seven piece robe at the sound of the bell?"
...
THE VERSE
If you are enlightened, all things are as though of one great family,
But if not, everything is separate and disconnected.
If you are not enlightened [it makes no difference anyway because] all things are as of one great family.
And if you are enlightened [this also makes no difference to reality, in which] every single thing is different from every other thing.

Mumonkon, Zen and Zen Classics Volume 4, Case Sixteen

R.H. Blyth

The  Discussion:

I would have translated the verse like this (even though I can't read Chinese):

When you are enlightened, everything is part of a great family

When you are not, everything is disconnected.

It doesn't matter if you are enlightened, everything is the same.

It doesn't matter if you aren't, everything is unique.

If you can answer Ummon's question then you are ready for dinner.

Mumon's Last Word of Zen

The Reading:

THE CASE
One day Tokusan came towards the refectory from the Meditation Hall, carrying his bowls.  Seppo called out to him, "Where are you off to with your bowls, when the bell has not rung and the drum has not been struck."  Tokusan went back at once to his own room.  Seppo told this occurrence to Ganto, who remarked, "Tokusan though he is, he has not penetrated into the deepest truth, the last word of Zen."  Hearing of this, Tokusan sent an acolyte to ask Ganto to come, and said to him, "Have you any criticism to make of me?"  Ganto whispered his meaning to him.  Saying nothing Tokusan took leave of him.  The next day, ascending the rostrum, Tokusan was different from before.  Ganto, going towards the front of the Hall, clapping his hands and laughing, said, "What a happy thing!  The old man has got hold of the last word of Zen.  From now onwards nobody will be able to get a rise out of him!"

THE COMMENTARY
As for what is called, "the Last Word of Zen," neither Ganto nor Tokusan ever heard of such a thing.  When you look into the matter, they're only a set of puppets.

THE VERSE
If you understand the first word of Zen
You understand the last;
But these two words
Are not one word.

-Mumon

Mumonkan, Case 13

R.H. Blyth

Discussion:

This is Mumon's choices of cases, his commentary, and his verse.  In explaining so carefully, he gives away the secret without anyone finding out what it is.  There is nothing I can add.  I can only point out that while you prepared for a meal, Mumon has served you without ringing the bell or striking the drum.

Joshu

The Reading:

THE CASE

Joshu went to a hermit's and said, "Anything here? Anything here?" The hermit lifted up his fist. Joshu said, "The water is too shallow to anchor here," and went away. He went to another hermit's, and said, "Anything here? Anything here?" That hermit lifted up his fist. Joshu said, "Freely you give, freely you take away. Freely you bestow life, freely you destroy," and made a profound bow.

THE VERSE

His eye is a shooting star;

The movements of his soul are like lightning.

He is a death-dealer,

A life-giving sword.

Mumonkon, Zen and Zen Classics, Volume 4, Case 11

R.H. Blyth

Discussion:

If there are no teachers of Zen, and Zen Masters cannot be respected or disrespected, boasted over or insulted, then how should we approach them? What have they done that is deserving of honor? If a man claims to be a Master, but is a charlatan, how is such a person to be treated, without boasting or insulting? What will people say about a charlatan, what will they say about a Zen Master?

What does Joshu say?

If you are a life-giving sword, then there is no answer to give to either man.

Mumon's Verse: Joshu Washing the Bowl

The Reading:

He has made it all so clear,

it takes a long time to catch the point.

If you realize that it's foolish to look for fire with fire,

the meal won't take so long to cook.

-Mumon

Mumonkan, Zen and Zen Classics, Volume 4

R.H. Blyth

Discussion:

Mumon is an odd fellow. I've always thought so. But when he says "look for fire with fire", he illuminates everything.

There isn't enough humor in Zen these days, not enough irreverence. Mumon was a great Master of foolish irreverence. He never saw a statue he didn't draw a mustache on. People will say that Zen isn't foolish. They will say that the freeing of the mind from suffering, from the Law of Causality, that this isn't a joking matter. But since they aren't Zen Masters, what do they know?

There is an art to joking about the serious things without setting aside their seriousness. Mumon had a gift for it. If you doubt me, turn off all your lights, light a kitchen match, and search your house for matches.

What He Saw Under the Tree

The reading:

The word Buddha comes from budh, to be completely aware, and was translated into Chinese [as] "to perceive, be awake, and gnosis". The original meaning is "to flourish".

...

What did Buddha become aware of under the Bodhi-tree? No sutra tells us. No book on Buddhism informs us.

...

Mahakasyapa was one of the Ten Great Disciples of Buddha. Each was supposed to have a special talent.. Mahakasyapa - Discipline.

...

"The monks were all silent. So were Buddha and Kasyapa, but with a difference."

Mumonkan, Case Six, The Buddha's Flower

R.H. Blyth

Discussion:

People always ask for the answers. There is very little knowledge to be gained by simply asking. KNOCK and the door will be opened, SEEK and you will find... those are doing words, not talking words. People always ask, "What did Buddha see under that tree?" "What did your face look like before you were born?"

I told someone once that I'd got as far as the nose, and drew a picture of it. This did not seem to satisfy. Beware the easy answer, it is a lie. Beware the one who offers it. If you are going to begin a spiritual journey of self learning and self teaching, pack light.

I've got a million of these. They are all the same. That's why Gutei stuck with the finger thing. It's faster.

Mumon and Hanging Man

The reading:

The Case

Kyogen said, "It's like a man in a tree, hanging from a branch by his teeth; his hands can't grasp a bough, his feet won't reach one. Under the tree is a another man, who asks him the meaning of Daruma's coming from the West. If he doesn't answer, he fails in his duty. If he does, he loses his life. What should he do?

Mumon's Commentary

Though your eloquence flows like a river, it is all of no avail. Even if you can explain the whole body of the Buddhist sutras, that is also useless. If you can answer the problem properly, you can kill the living, bring the dead to life. But if you can't answer, you must ask Maitreya when he comes."

Discussion:

Mumon is the complier of Mumonkan, one of the greatest, if not the greatest, collection of Zen anecdotes of all time. I'm not sure that it is studied all the much by novices, and is perhaps best taken as a series of love letters from one Zen Master to the others. Mumon was a student in the lineage of Rinzai. Sooner or later I will post the tree that Blyth appends to the Mumonkan, which is his fourth volume on Zen. Mumon is reminding us that study and scholarship is not the way.

Kyogen himself was an amazing student, but this failed to help him with his enlightenment. He finally gave up, is said to have remarked that "you cannot fill an empty stomach with a picture of food", burned his books, and left the monastic life. He later was enlightened by the sound of a bamboo stick on a stone.

Maiteya isn't coming, at least not in time to help you.

Gutei and Chuangtse and the one finger

The reading:

There is a very difficult and variously explained passage in Chuangtse, which has bearing on this matter of a finger. The verbal coincidence may be accidental, but the philosophy developed is, to some extent, an explanation of Gutei's attitude.

Zen and Zen Classics, Volume Four (Mumonkan), Case Three (Gutei's Finger)

R.H. Blyth

Discussion:

Here is my translation, if you will, of the Chuang-tse that Blyth is referring to:

Do not use a finger to show that a finger is not a finger,

use no-finger to show that a finger is not a finger.

Do not use a horse is show a horse is not a horse,

use no-horse to show that a horse is not a horse.

All Heaven and Earth is only a finger,

and the ten thousand things are only a horse.

I disagree with Blyth here. I don't think Chuang-tse "explains" Gutei, and I don't think that the use of a finger is an coincidence. Who's finger is Gutei holding up? Ask the boy.

"The ten thousand things" is an expression which refers to "everything in the world". Perhaps there are more than ten thousand things. You can count things or you can study Zen. If you can do both then you should certainly take up meditation.