The Iron Flute by Zen Kōans

Author:Zen Kōans
Language: eng
Format: epub
Publisher: Tuttle Publishing

54. Yen-t‘ou’s Two Meals

When Ch‘in-shan paid a visit to Yen-t‘ou, who was living in quiet seclusion, he asked, “Brother, are you getting two meals reguarly?” “The fourth son of the Chang family supports me, and I am very much obliged to him,” said Yen-t‘ou. “If you do not do your part well, you will be born as an ox in the next life and will have to repay him what you owed him in this life,” Ch‘in-shan cautioned. Yen-t‘ou put his two fists on his forehead, but said nothing. “If you mean horns,” said Ch‘in-shan, “you must stick out your fingers and put them on top of your head.” Before Ch‘in-shan finished speaking, Yen-t‘ou shouted, “Hey!” Ch‘in-shan did not understand what this meant. “If you know something deeper, who don’t you explain it to me?” he asked. Yen-t‘ou hissed, then said, “You have been studying Buddhism thirty years as I have and you are still wandering around. I have nothing to do with you. Just get out,” and with these words he shut the door in Ch‘in-shan’s face. The fourth son of the Chang family happened to be passing and, out of pity, took Ch‘in-shan to his home nearby. “Thirty years ago we were close friends,” Ch‘in-shan remarked sorrowfully, “but now he has attained something higher than I have, he will not impart it to me.” That night Ch‘in-shan was unable to sleep and at last got up and went to Yen-t‘ou’s house. “Brother, please be kind and preach the Dharma for me.” Yen-t‘ou opened the door and disclosed the teaching. The next morning the visitor returned to his home with happy attainment.

NYOGEN: Ch‘in-shan had never declared himself a teacher, but monks gathered around to listen to him, and gradually he came to think he was able to teach others. When he heard about his former friend, Yen-t‘ou, living quietly in a remote part of the country, he went to visit him to see if he had everything he needed. Now, in China at that time the eldest son received the best inheritance, and each younger son less and less, so this fourth son could not have had very much even though he gave Yen-t‘ou food and shelter. A monk would certainly feel obligation unless he lived his Zen life properly. Yen-t‘ou modestly mentioned his “obligation,” but his body was Dharmakaya itself and he was living with all the Buddhas and Bodhisattvas. Ch‘in-shan could not see this, so he referred to the superstition that a monk, receiving offerings in this life without enlightenment, would work as an ox in the next to repay. Yen-t‘ou showed him real life, which was never born and will never die, but fists and forehead have nothing to do with the true shapeless shape; he merely pointed out Dharmakaya with them. Poor Ch‘in-shan would not understand, but clung to the illustration of the legend on transmigration even though it was entirely foreign to Buddha’s teaching.

His own regret and confusion later brought him to an impasse. When he returned to Yen-t‘ou with true heart and empty hands, he was able to receive Dharma.

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