Shoyoroku 42

Shôyôroku (Book of Equanimity) 42
CASE 42
Nanyô and the Water Jug
By Yamada Kôun
Instruction:
Washing the meal bowls, pouring water into the jug:
These are all Dharma teaching and Buddha-work.
Carrying firewood and transporting water:
These are nothing but supernatural deeds and miraculous functions.
Why don't you understand the actions that emanate light and shake the
earth?
Case:
A monk asked National Teacher Chû of Nanyô, “What is the essential
body 1 of Vairocana Buddha 2 ?” National Teacher said, “Pass me that water jug.”
The monk passed him the water jug. National Teacher said, “Put it back where it
was.” The monk asked again, “What is the essential body of Vairocana Buddha?”
National Teacher said, “The old Buddha is long gone.”
Verse:
Birds fly in the sky,
Fish stay in the water:
They have forgotten rivers and lakes,
Have acquired their will in clouds and sky.
If you have a single thread of doubting mind,
You are already a thousand miles away from what you are facing.
How many can appreciate the benevolence received and requite it?
On the Instruction:
Speaking about this case, Yasutani Roshi has said that it is quite easy to “see,” in the
sense that even when it is explained intellectually it is relatively easy to understand. That
1
The so-called “Dharma-body” or dharmakaya.
2
The principal Buddha.

Shôyôroku (Book of Equanimity) 42
could well be the case. He also says that it can often happen that someone will suddenly realize
directly upon reading or hearing such an easy case. In that sense, you should carefully examine
this particular case.
Washing the meal bowls, pouring water into the jug:
These are all Dharma teaching and Buddha-work. The “Dharma teaching and
Buddha-work” (hômon-butsuji) can be understand as meaning Buddhism or the
Buddha-dharma. It’s essential Buddhism. You might refer to it as the ultimate of the Buddha
way or that very Buddha way itself.
Carrying firewood and transporting water:
These are nothing but supernatural deeds and miraculous functions. In old
times, people didn’t have gas ranges or running water in their homes, so they had to go out to
the hills and gather firewood and to the river to get water, or dig a well, all of which was quite
hard work. They probably drew water from a public well and brought it home. This matter of
washing the meal bowls also appears in Case 7 of the Gateless Gate (Jôshû’s “Wash Your
Bowls”).
A monk asked Jôshû in all earnestness, “I have just entered this monastery. I beg you,
Master, please give me instructions.” Jôshû asked, “Have you eaten your rice gruel yet?” The
monk answered, “Yes, I have.” Jôshû said, “Then wash your bowls.” The monk attained some
realization.
Yasutani Roshi says that Jôshû’s question, “Have you eaten your rice gruel yet?” has
another ring to it. He is asking the monk, “Have you realized kensho yet?” In reply, the monk
says, “Yes, I have.” Here, it also means, “Yes, I have realized kensho.” Then Jôshû says, “Wash
your bowls.” I remember Yasutani Roshi delivering a teisho on this koan when I first began
practicing with him. We borrowed rooms in the home of Mr. Sasaki, an attorney, to hold a
zazenkai. The monk is saying that he still has some slight memory of attaining kensho. In reply,
Jôshû tells him to wipe away all traces of kensho. This is what is meant by washing your bowls.
As long as there is still some idea of satori or kensho in your head, it is still not the real thing.
Of course, you have to realize kensho, but upon having done so you must throw it away, so to
speak. This is what is meant by Jôshû’s words, Yasutani Roshi said, and he told us that, if we
looked at the koan this way, we would be free of error. In what sense? What has been said up to
now is from the standpoint of practice and enlightenment (shushôhen), in which you practice,
realize satori, and go on to rid yourself of that satori. From the standpoint of the essential
world (honbunjô), however, it’s just: “Have you eaten your rice gruel yet?” and just “Then wash
your bowls.” You have to clearly realize that fact of just washing the bowls. This itself is the full
manifestation of the essential world. But if we’re not careful we’re apt to jump hastily to
conclusions and skim over things, blithely assuming that everything is the full manifestation,
without having actually realized it. This is what is known as buji-zen (lit. the Zen of no matter,
or no realization). The most important matter to realize here is that this act of washing the
bowls is a complete manifestation of our essential nature. But you must grasp this in actual
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experience. This is known as satori. If this element of direct experience is lacking, and you
simply assume intellectually that eating your rice and washing your bowls is Zen, that would
be an error. This is buji-zen, Zen lacking the aspect of actual experience. That being so,
Yasutani Roshi’s believed that people should at least understand that other Case in the
Gateless Gate from the standpoint of practice and enlightenment (shushôhen). I can still
vividly remember him speaking about this matter in his teisho and the whole zazenkai was
quite an impressive experience for me.
Returning now to the Instruction for today’s koan, we must understand these lines
from the essential point of view, and not just in terms of practice, but I just wanted to mention
here that this line about “washing the meal bowls” originally comes from that other koan with
Jôshû.
The second part about “pouring water into the jug” is originally found in Case 15 of the
koan collection known as the Record of the Empty Hall (Kyodôroku).
Sekisô Keisho Zenji was a dharma successor of Dôgo Zenji, himself a disciple of
Yakusan Igen Zenji, who was a dharma successor of Sekitô Kisen. Sekitô was a dharma
successor of Seigen Gyôshi Zenji, himself a direct dharma successor of the Sixth Patriarch. One
day Sekisô asked Dôgo, “What is enlightenment that meets the eye?” The expression
“enlightenment that meets the eye” (sokumoku-bodai) means that everything that meets the
eye is bodhi wisdom, which can be considered as the Supreme Way or our essential nature.
Everything that meets the eye is the essential world. “How is that?” Sekisô asks. There are
probably similar expressions in the sutras. Everything that meets the eye is the full revelation
of the true fact. In reply, Dôgo said, “Novice (shami).” The novice said, “Yes, master”. Dôgo said,
“Add some water to the washbasin.” This is no other than “enlightenment that meets the eye”
(sokumoku-bodai). But we shouldn’t understand this superficially. You must clearly realize that
adding water to the washbasin is itself no other than the true revelation of your true self.
Please be careful of buji-zen. There is also the expression genjô-kôan, which means that each
thing in the phenomenal world is a koan. It can be seen as the world of our true self or true
nature. In other words, each thing in the phenomenal world is the complete manifestation of
the essential world. This is how things are also explained in Zen circles. So, if there is a Zen
exchange, something from the phenomenal world is brought up. At funerals in the Soto School,
there is often recitation of a poem (ge), which also brings up something from the phenomenal
world. If your eye is open for it, there is no doubt that each thing is the manifestation of the
essential world. But I am asking here if the monk who recites such a poem as part of the
ceremony by which the deceased person is led into the world of the dead (indô) has truly
realized that. In most cases I think they haven’t. They just know that they won’t make a
mistake if they simply bring up something from the phenomenal world. But this is buji-zen, the
Zen lacking a real enlightenment experience. If you simply accept that as understanding, such
a superficial understanding has no power to save you or give you comfort when a real calamity
occurs, for example, when you are told you have cancer. It is only when you have realized that
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essential world directly that you can achieve true peace of mind, even in such a situation. If you
simply approach this matter of the genjô-kôan superficially, it will be of no use to you in a
clinch. You have to experientially grasp the real world of emptiness. There is the poem:
“Buddhism is the handle of the sliding door, the pine tree on the peak, the flint-and-steel pouch,
the cry of the bush warbler.” You might think Buddhism is something very complicated, but the
poet can quickly jump from the door handle to the pine on the mountaintop. It’s the flint and
steel used to make a fire and stored in a pouch, it’s the cry of the bush warbler. Actually,
anything you say is OK, if you truly understand. I wonder if the person who wrote this poem
really knew. Perhaps not. Seen from this standpoint, “carrying firewood and transporting
water” are the full manifestation of the Buddha-Way. These are known as “supernatural deeds
and miraculous functions” (myôyô-jinzû). There is not a single thing that is not the
supernatural deed of Buddha nature. What is Buddhism? You might think it is something very
mysterious or spiritual, but that’s not the case. When you stand, that’s it. When you sit, that’s it.
When you wash your tea bowl, that’s it. When you eat your rice, that’s it. There are no
supernatural deeds and miraculous functions outside of these. Iida Tôin Roshi says that the act
of cooking rice when you are hungry is itself a supernatural deed and miraculous function.
That’s certainly the case. It is the activity of your Buddha nature. Raising a hand or lifting a
foot, there is nothing that is not a supernatural deed and miraculous function.
Why don't you understand the actions that emanate light and shake the
earth? In other words, why don’t you understand the actions and functions of your essential
self? The following case is now presented in order to bring us to an understanding of this
matter. We are not aware that, from morning to evening, we are all engaged in supernatural
deeds and miraculous functions. We do it unknowingly. In connection with this matter of
emanating light and shaking the earth, I recall Case 39 of the Gateless Gate (Unmon and a
Mistake in Speech). There was the Zen personage Chôsetsu Shusai. In modern Japanese the
word “shusai” is used in referring to bright persons. In ancient China, however, the word
referred to persons who had passed the examinations for government posts. In Japan it would
be equal to passing the higher civil service examination. Government officials were then chosen
from the persons who passed the examinations. Chôsetsu Shusai was extremely skilled in
poetry. The examinations in ancient China mainly tested candidates on their writing skill and
their ability to write outstanding poems. Mathematicians were not in great demand. Another
person other than Chôsetsu Shusai who was outstanding in writing poems was the Zen master
Zengetsu Zenji. It was he who told Chôsetsu Shusai to go and study with Sekiso Zenji. Chôsetsu
Shusai did so and eventually realized enlightenment. He then wrote a poem expressing
his enlightenment, a custom that was common in former times, since many of these people
were outstanding poets. At any rate, that poem of Chôsetsu Shusai is the subject of this case
from the Gateless Gate.
The first line of the poem is: The radiance serenely illuminates the whole vast
universe.
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The words translated as “whole vast universe” (henkasha) can also mean the sands of
the Ganges River, in the sense of innumerable and vast. The light penetrates throughout every
grain of sand along the Ganges River. This is just a way of saying that it penetrates and
illuminates the entire universe. The monk in the koan quoted this poem and was about to
deliver his opinion on it. Maybe he wanted to say what a wonderful poem it was. But just in
that moment Unmon interrupted him and said, “Aren’t those the words of Chôsetsu Shusai?”
Of course, Unmon was familiar with the poem. The monk said, “Yes, they are.” Immediately
Unmon replied, “You have slipped up in the words.” That’s quite an interesting reply. Why did
the monk slip up in the words? It’s just like the present case. He didn’t know “the actions that
emanate light and shake the earth.” His own true self is emanating light and shaking the earth,
but he doesn’t know it. He is simply looking at the scenery and assuming these are the words of
Chôsetsu Shusai. He is just considering things intellectually, but that’s an error. Why doesn’t
he realize? Because concepts get in his way. Chôsetsu Shusai’s poem also contains this line:
When no thought arises, total oneness is completely manifested.
When no thought appears, that itself is the complete manifestation of the true self. The
poem continues:
If the six organs move even a little, it is covered with clouds.
The six organs are the six senses. If our senses function even a little, it is hidden by
clouds. In other words, the moon that is the light of our true self becomes hidden. You fail to
realize the true fact, because you are thinking. When you practice zazen, you must put all
thinking aside, otherwise your true self will not appear. If you are still operating through the
medium of thought, it is just like a pane of glass, and not the real thing. You have to break
through that glass. You are given the koan MU in order to break that glass. You use the drill of
MU to drill a hole in that glass. Kensho is a matter of breaking that glass. Actually, there has
never been any glass from the start.
Why don't you understand the actions that emanate light and shake the earth?
The reason is that concepts and thoughts get in the way. You have to put those concepts
and thoughts aside when you practice.
On the Case:
A monk asked National Teacher Chû of Nanyô, “What is the essential body
of Vairocana Buddha?” Since I have spoken about National Teacher Chû many times
already, most of you are familiar with him. When you see the words National Teacher in a koan,
it is referring to him in most cases. At the time of the Emperor Shukuso in the Tang Dynasty he
made major contributions to Buddhism. ?? National Teacher Chû lived in the region that is
modern-day Henan Province in China. The area was known then as Nanyang-fu, which
included the mountain known as Hakugansan and the valley known as Tôshikoku. After
having realized great enlightenment under the Sixth Patriarch, he entered this valley and did
not emerge again for forty years. But, outstanding individual that he was, word spread of his
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fame. It was not that he was advertising himself; it’s just that word got around that an
outstanding Zen person was living in that valley. So the Emperor Shukusô wanted very much
to meet him and sent repeated invitations to preach the dharma. But it wasn’t until the
emperor had asked three times that the National Teacher finally acquiesced. He reflected that
it would not be right to continue refusing if the Emperor was so insistent on seeing him, and
finally emerged from seclusion. It was only then that he became National Teacher (i.e. the
personal teacher of the emperor) and an outstanding Zen person. However, there was another
person who had been practicing in seclusion in the valley together with the National Teacher,
although I cannot recall his name. When the National Teacher finally acquiesced in response to
the third request from the emperor, the other man tried very hard to dissuade him, feeling it
unwise to emerge into the ordinary world. But the National Teacher had his own opinion on
this matter, believing that it would not be to the benefit of saving other beings to simply remain
in seclusion in the valley. “That might be all right for practice, but having practiced 40 years it’s
time to emerge again,” he reasoned. But the other man insisted that it was too early and tried
to stop him. Eventually he cut off all relations with the National Teacher. That other man is
outstanding too in his own right.
At any rate, the National Teacher then met the Emperor. It is said that he resided in
the Luminous Abode Buddha Temple in present-day Loyang. According to the records, it is
believed that he was over 80 when he died. In the year before he died, it is said that the future
Kôbô Daishi was born in Japan, which would be in Japan’s Nara Period. Let us return now to
the text of today’s koan:
A monk asked National Teacher Chû of Nanyô, “What is the essential body
of Vairocana Buddha?” Vairocana Buddha can be considered to be the Buddha of essential
nature. There are the three kinds of Three Treasures, and without examining that doctrine, it’s
difficult to understand what’s said here. The most basic method is to practice and realize Mu.
To realize kensho is to realize the world of emptiness. But, surprisingly enough, that is
completely one with the world of phenomena. Seen from this aspect, there is the world of
phenomena. Seen from the other standpoint, there is nothing at all. But these are completely
one. This aspect of emptiness is known as the Buddha of the Absolute Three Treasures. The
Dharma of the Absolute Three Treasures is completely one. As for Buddha, Dharma and
Sangha, all things in the phenomenal world are known as dharma. And they are completely
one. This is the most fundamental Buddhist philosophy. Unless you clearly realize the Buddha
of the Absolute Three Treasures, you do not really known Buddhism and cannot gain true
peace of mind. Mu is given to students to practice in order to clearly grasp this fact. When you
truly grasp MU, you are surprised. As Mumon says, “it will astonish the heavens and shake the
earth.” This is actually what the monk in the koan is asking about when he asks what the
essential body of Vairocana Buddha is. In the Shingon Sect of Buddhism in Japan this is known
as Dainichi Nyorai. The monk is asking about our most fundamental Buddha.
National Teacher said, “Pass me that water jug.” “Just bring me that water jug
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over there.”
The monk passed him the water jug. National Teacher said, “Put it back
where it was.” Actually, everything has been revealed already and there’s nothing more to
say. But the monk poses his question again.
The monk asked again, “What is the essential body of Vairocana Buddha?”
National Teacher said, “The old Buddha is long gone.” Just bringing the water jug.
What is this? As I said before, it’s the complete revelation of your true self. Your true self is
referred to here as Vairocana Buddha. It is the activity of that true self. But if you don’t realize
it on the spot, it disappears.
Then the master says, “put it back where it was.” Just putting it back. That is the
essential body of Vairocana Buddha. It is the complete manifestation of the essential. You have
to realize this clearly, not just thinking it out in your head. And if you miss seeing it, it will hide
again. That is why National Teacher says, “The old Buddha is long gone.”
On the Verse:
Birds fly in the sky,
Fish stay in the water:
They have forgotten rivers and lakes,
Have acquired their will in clouds and sky. It would be more logical to say, “birds
fly in the sky, they have acquired their will in clouds and sky.” Then you would say, “fish stay in
the water, they have forgotten rivers and lakes.” This would make it more understandable. It’s
just like the Verse describes it.
Birds fly through the sky and have acquired their will in clouds and sky, which means
they are completely free and unfettered. Whether it’s a cloudy sky or a sunny sky, they’re
equally free. That’s because they are completely one with the sky, even though they might
appear to be two. Bird is no other than sky, that’s why it’s so free. What is this talking about? It
means the self we normally think about. You might think that there is someone who somehow
has essential nature, but actually self and essential nature are one. We are actually acting
freely in essential nature. We are using our true self in complete freedom. Then you might
believe there are two things: we persons and the true self. Actually, however, there is nothing
that is not your true self. There is nothing that is not Buddha nature. Again and again we tend
to see this as two different things. Consider the fish swimming around in the water. The poem
says, “They have forgotten rivers and lakes.” That means the fish and the lake are one. But
here again, we tend to see them as two separate things. When the fish is swimming in the lake,
it forgets that there is water. It does not know it from the very beginning. When we are
breathing normal air, we are not aware of its existence, but as soon as the air becomes bad, we
immediately are aware of it. The example of the fish forgetting the water is given here to
express how our true self and the phenomena of the phenomenal world are completely one.
When I pick up this kotsu (short wooden stick), you might think that a stick has simply been
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raised up, but actually this kotsu is the complete manifestation of our true self. This is said in
consideration of the Main Case:
“Pass me that water jug.” “Yes, master.” And he stands up and gets the water jug. You
might think that the person giving the jug and the essential body of Vairocana are two different
things, but lo and behold, they are one. This is what is being said here in the Verse.
If you have a single thread of doubting mind,
You are already a thousand miles away from what you are facing. In other
words, concepts get in the way of the real fact. Actually, you are facing it all the time, but you
are not aware of it. We are always one with essential nature, so that, if we speak in terms of
“facing” we already divide it into two. But in terms of an expression, we can say that we are
doing nothing else but “facing” it from morning to night. “Mutually meeting and mutually not
knowing”, as the ancients used to say, or “speaking together and still not knowing.” Even
though you might be speaking in the train with the person across from you, in many cases you
don’t known anything about that person, and vice-versa. You could say the Verse is talking
about such a state of affairs. In other words, if there is even a little bit of a delusive thought in
your head, you are miles away from the true fact.
How many can appreciate the benevolence received and requite it? Thanks
to the benevolence of National Teacher Chû, the true fact can be grasped. It’s the same in our
case: Thanks to the benevolence of the teacher, the true eye can be opened. As Yasutani Roshi
says in his teisho on this case, when all is said and done, that itself is the benevolence of
Vairocana Buddha. Because our true self is there, even if we do not realize it, that Buddha
nature is welling up. That is because the thing we are seeking to grasp is with us from the very
beginning. In that sense, we have to give thanks to the essential body of Vairocana Buddha.
Christians also say God is with you, or the Lord be with you. But that God cannot be grasped in
intellectual thought. You realize the blessing of God and give thanks to God. What should we
do? The best way is to share the happiness you have gained with others. This is what is meant
by requiting the benevolence. But how may people can really do that, the poet asks. If you
realize you true nature and become happy, the desire should well up to make that happiness
known to others. This is true requiting of benevolence. But you have to be careful here that you
don’t fall prey to “Zen sickness” and preach about Zen to people who have no interest in such
matters, bringing them with you to zazenkais when they are not the least interested. That’s a
little different from requiting the benevolence. It’s more like a type of illness!
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