Linji asked a monk: "Sometimes a Katsu is like the precious sword of the Vajra king (Diamond King); sometimes a Katsu is like a golden-maned lion crouching on the ground; sometimes a Katsu is like a probing pole (for fishing) to which a grass bushel is fastened to cast shade; and sometimes a Katsu is not used as a Katsu. How do you understand that?"
The monk hesitated and the master gave a Katsu.
* Katsu - (Linji) Rinzai's famous shout and favorite teaching device, pronounced "kaa."
commentary： Once the distinction between self and others, inside and outside, big and small, good and bad, ignorance and wisdom, life and death, to have and not to have, etc. has been eliminated, then the truth of Zen and insight can be realized. This gives one a new life. To bring this about, one cannot employ thought; one has to use one's own perception.
Deshan Xuanjian is a native of Jiannan in Sichuan province. His surname was Zhou, and he became a monk early in life. He was especially well-versed in teachings of the Diamond sutra and had composed a commentary on it. Thus he was also known as Diamond Zhou. When Deshan heard that the Southern school of Zen held that "mind itself is Buddha", he packed up his commentaries and headed south with the intention of refuting this false teaching.
On the way, he met an old lady selling buns. As he was hungry, he decided to buy some buns from her. old lady: What are you carrying?
Deshan: My Green Dragon commentary on the Diamond Sutra.
old lady: Let me ask you one question. If you can answer my question, I will give you free refreshments.
Deshan: All right!
old lady: The Diamond sutra says: "past mind is unattainable, present mind is unattainable, and future mind is unattainable." Which mind does the learned monk desire to refresh?
Deshan was not able to answer the old lady's question. Some time later, Deshan arrived at Longtan (literally means Dragon pond) temple and met with master Longtan Chongxin.
Deshan: Long have I heard of Longtan, but when I arrived here, there is neither a pond nor a dragon.
Chongxin: You have really arrived at Longtan.
One late evening, Chongxin said, "It is getting dark. You had better return to your room." When Deshan stepped outside, he found that the sky was very dark. So, the master lit a candle and gave it to Deshan, but just as Deshan held out his hand and was about to receive the candle, Chongxin blew out the flame. At that moment Deshan was enlightened and made a bow to the master.
The next day, Deshan took his Green Dragon commentary to the temple hall and burned it. Deshan: " Even if we have mastered the profound doctrine, it is only like placing a hair in a vast space. Even if we have exhausted the human knowledge of the world, it is only like letting a drop fall into a great abyss. "
commentary： Once dependence on others is gone, then only can one's potential be realized.
A student once asked him: "If I haven't anything in my mind, what shall I do?"
Zhaozhou: Throw it out.
student: What else is there to throw out?
Zhaozhou: Then carry it out.
commentary： One who says he is not attached to anything - even that idea of non-attachment must be abandoned. One who is attached to the idea of non-attachment will never know silence of mind.
Zhaozhou: ... but now I have to go to urinate. Think about it. Even for such a trifling thing I have to do it myself. Zhaozhou: May I ask whether you can do it on my behalf?
commentary： To understand matters of life and death, one has to rely on oneself. Others cannot do it for you. To rely on explanations from others is to be like a parrot learning to speak.
Zhaozhou: Practising the Tao concerns changing one's clothing ... and eating.
man: These are but mundane tasks. What kind of mind study can be considered practice of Zen?
Zhaozhou: What do you think I do everyday?
commentary： Practice of Zen comes from everyday conversation, washing your face, eating and that sort of things. One must do them with full awareness. Perception into the nature of things comes from doing such things wholeheartedly.
A man became a monk at the Guanyin temple. He met the abbot, Zhaozhou Congshen of the Tang dynasty.
monk: Please give me some guidance, master.
Zhaozhou: Have you eaten the porridge?
monk: Yes, I have eaten.
Zhaozhou: Then go wash the bowl.
commentary： Perception, practice of Zen and everyday action are the same thing. It is vital to understand this point. To be absolutely alert is practising Zen; it is not that in making an effort to practise one then gains insight.
Man of letters Li Ao went to visit Yaoshan, who did not turn to face him.
Li Ao: Seeing the face is not like hearing the name.
Yaoshan: Mister Li! Yaoshan: You believe your ears, yet you belittle your eyes.
Li Ao: I am sorry for my bad manners. Please forgive me, master. Li Ao: Dharma master, what do you think is the Tao?
Yaoshan: The cloud is in the clear sky, the water is in the bottle.
commentary： No need to bother whether it is cloud becoming water, or water changing back into cloud. As cloud, float freely in the sky like clouds do, and as water be just as what water is like.
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