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44. The Thief Who Became a Disciple

One evening as Shichiri Kojun was reciting sutras a thief with a sharp sword entered, demanding either money or his life.

Shichiri told him: “Do not disturb me. You can find the money in that drawer.” Then he resumed his recitation.

A little while afterwards he stopped and called: “Don’t take it all. I need some to pay taxes with tomorrow.”

The intruder gathered up most of the money and started to leave. “Thank a person when you receive a gift,” Shichiri added. The man thanked him and made off.

A few days afterwards the fellow was caught and confessed, among others, the offence against Shichiri. When Shichiri was called as a witness he said: “This man is no thief, at least as far as I am concerned. I gave him money and he thanked me for it.”

After he had finished his prison term, the man went to Shichiri and became his disciple.

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The Gates of Paradise

A soldier named Nobushige came to Hakuin, and asked: “Is there really a paradise and a hell?”

“Who are you?” inquired Hakuin.

“I am a samurai,” the warrior replied.

“You, a soldier!” exclaimed Hakuin. “What kind of ruler would have you as his guard? Your face looks like that of a beggar.”

Nobushige became so angry that he began to draw his sword, but Hakuin continued: “So you have a sword! Your weapon is probably much too dull to cut off my head.”

As Nobushige drew his sword Hakuin remarked: “Here open the gates of hell!”

At these words the samurai, perceiving the master’s discipline, sheathed his sword and bowed.

“Here open the gates of paradise,” said Hakuin.

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Sour Miso

The cook monk Dairyo, at Bankei’s monastery, decided that he would take good care of his old teacher’s health and give him only fresh miso, a paste of soy beans mixed with wheat and yeast that often ferments. Bankei, noticing that he was being served better miso than his pupils, asked: “Who is the cook today?”

Dairyo was sent before him. Bankei learned that according to his age and position he should eat only fresh miso. So he said to the cook: “Then you think I shouldn’t eat at all.” With this he entered his room and locked the door.

Dairyo, sitting outside the door, asked his teacher’s pardon. Bankei would not answer. For seven days Dairyo sat outside and Bankei within.

Finally in desperation an adherent called loudly to Bankei: “You may be all right, old teacher, but this young disciple here has to eat. He cannot go without food forever!”

At that Bankei opened the door. He was smiling. He told Dairyo: “I insist on eating the same food as the least of my followers. When you become the teacher I do not want you to forget this.”

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Temper

A Zen student came to Bankei and complained: “Master, I have an ungovernable temper. How can I cure it?”

“You have something very strange,” replied Bankei. “Let me see what you have.”

“Just now I cannot show it to you,” replied the other.

“When can you show it to me?” asked Bankei.

“It arises unexpectedly,” replied the student.

“Then,” concluded Bankei, “it must not be your own true nature. If it were, you could show it to me at any time. When you were born you did not have it, and your parents did not give it to you. Think that over.”

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Nansen’s Ordinary Mind

Joshu asked Nansen, “What is the Way?” Nansen answered, “Your ordinary mind–that is the Way.” Joshu said, “Can it be grasped (for study)?” Nansen replied, “The more you pursue, the more does it slip away.” Joshu asked once more, “How can you know it is the Way?” Nansen responded, “The Way does not belong to knowledge, nor does it belong to non knowledge. Knowledge is illusion. Non knowledge is beyond discrimination. When you get to this Way without doubt, you are free like the vastness of space, an unfathomable void, so how can you explain it by yes or no?” Upon hearing this, Joshu was awakened.

Mumon’s Comment:

The question Joshu asked Nansen was dissolved by a stroke. After being enlightened, Joshu must further his pursuit 30 more years to exhaust that meaning.

Hundred flowers in Spring, the moon in Autumn,
The cool wind in Summer and Winter’s snow.
If your mind is not clouded with things,
You are happy at any time.

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Right and Wrong

When Bankei held his seclusion-weeks of meditation, pupils from many parts of Japan came to attend. During one of these gatherings a pupil was caught stealing. The matter was reported to Bankei with the request that the culprit be expelled. Bankei ignored the case.

Later the pupil was caught in a similar act, and again Bankei disregarded the matter. This angered the other pupils, who drew up a petition asking for the dismissal of the thief, stating that otherwise they would leave in a body.

When Bankei had read the petition he called everyone before him. “You are wise brothers,” he told them. “You know what is right and what is not right. You may go somewhere else to study if you wish, but this poor brother does not even know right from wrong. Who will teach him if I do not? I am going to keep him here even if all the rest of you leave.”

A torrent of tears cleansed the face of the brother who had stolen. All desire to steal had vanished.

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Real Prosperity

A rich man asked Sengai to write something for the continued prosperity of his family so that it might be treasured from generation to generation.

Sengai obtained a large sheet of paper and wrote: “Father dies, son dies, grandson dies.”

The rich man became angry. “I asked you to write something for the happiness of my family! Why do you make such a joke of this?”

“No joke is intended,” explained Sengai. “If before you yourself die your son should die, this would grieve you greatly. If your grandson should pass away before your son, both of you would be broken-hearted. If your family, generation after generation, passes away in the order I have named, it will be the natural course of life. I call this real prosperity.”

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How Grass and Trees Become Enlightened

During the Kamakura period, Shinkan studied Tendai six years and then studied Zen seven years; then he went to China and contemplated Zen for thirteen years more.

When he returned to Japan many desired to interview him and asked onscure questions. But when Shinkan received visitors, which was infrequently, he seldom answered their questions.

One day a fifty-year-old student of enlightenment said to Shinkan: “I have studied the Tendai school of thought since I was a little boy, but one thing in it I cannot understand. Tendai claims that even the grass and trees will become enlightened. To me this seems very strange.”

“Of what use is it to discuss how grass and trees become enlightened?” asked Shinkan. “The question is how you yourself can become so. Did you ever consider that?”

“I never thought of it in that way,” marveled the old man.

“Then go home and think it over,” finished Shinkan.

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Zen Dialogue

Zen teachers train their young pupils to express themselves. Two Zen temples each had a child protégé. One child, going to obtain vegetables each morning, would meet the other on the way.

“Where are you going?” asked the one.

“I am going wherever my feet go,” the other responded.

This reply puzzled the first child who went to his teacher for help. “Tomorrow morning,” the teacher told him, “when you meet that little fellow, ask him the same question. He will give you the same answer, and then you ask him: ‘Suppose you have no feet, then where are you going?’ That will fix him.”

The children met again the following morning.

“Where are you going?” asked the first child.

“I am going wherever the wind blows,” answered the other.

This again nonplussed the youngster, who took his defeat to his teacher.

“Ask him where he is going if there is no wind,” suggested the teacher.

The next day the children met a third time.

“Where are you going?” asked the first child.

“I am going to the market to buy vegetables,” the other replied.

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The Voice of Happiness

After Bankei had passed away, a blind man who lived near the master’s temple told a friend: “Since I am blind, I cannot watch a person’s face, so I must judge his character by the sound of his voice. Ordinarily when I hear someone congratulate another upon his happiness or success, I also hear a secret tone of envy. When condolence is expressed for the misfortune of another, I hear pleasure and satisfaction, as if the one condoling was really glad there was something left to gain in his own world.”

“In all my experience, however, Bankei’s voice was always sincere. Whenever he expressed happiness, I heard nothing but happiness, and whenever he expressed sorrow, sorrow was all I heard.”

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The Gates of Paradise

A soldier named Nobushige came to Hakuin, and asked: “Is there really a paradise and a hell?”

“Who are you?” inquired Hakuin.

“I am a samurai,” the warrior replied.

“You, a soldier!” exclaimed Hakuin. “What kind of ruler would have you as his guard? Your face looks like that of a beggar.”

Nobushige became so angry that he began to draw his sword, but Hakuin continued: “So you have a sword! Your weapon is probably much too dull to cut off my head.”

As Nobushige drew his sword Hakuin remarked: “Here open the gates of hell!”

At these words the samurai, perceiving the master’s discipline, sheathed his sword and bowed.

“Here open the gates of paradise,” said Hakuin.

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NO DUALISM

When you suffer from an illness like cancer, and you realize you cannot live more than two or three years, then seeking something upon which to rely, you may start practice. One person may rely on the help of God. Someone else may start the practice of zazen. His practice will be concentrated on obtaining emptiness of mind. That means he is trying to be free from the suffering of duality. This is the practice of “form is emptiness and emptiness is form.” Because of the truth of emptiness, he wants to have the actual realization of it in his life. If he practices in this way, believing and making an effort, it will help him, of course, but it is not perfect practice.

Knowing that your life is short, to enjoy it day after day, moment after moment, is the life of “form is form, and emptiness emptiness.” When Buddha comes, you will welcome him; when the devil comes, you will welcome him. The famous Chinese Zen master Ummon, said, “Sun-faced Buddha and moon-faced Buddha.” When he was ill, someone asked him, “How are you?” And he answered, “Sun-faced Buddha and moon-faced Buddha.” That is the life of “form is form and emptiness is emptiness.” There is no problem. One year of life is good. One hundred years of life are good. If you continue our practice, you will attain this stage.

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My Heart Burns Like Fire

Soyen Shaku, the first Zen teacher to come to America, said: “My heart burns like fire but my eyes are as cold as dead ashes.” He made the following rules which he practiced every day of his life.

In the morning before dressing, light incense and meditate.
Retire at a regular hour.
Partake of food at regular intervals. Eat with moderation and never to the point of satisfaction.
Receive a guest with the same attitude you have when alone. When alone, maintain the same attitude you have in receiving guests.
Watch what you say, and whatever you say, practice it.
When an opportunity comes do not let it pass you by, yet always think twice before acting.
Do not regret the past. Look to the future.
Have the fearless attitude of a hero and the loving heart of a child.
Upon retiring, sleep as if you had entered your last sleep. Upon awakening, leave your bed behind you instantly as if you had cast away a pair of old shoes.

TrueSelf

44. The Thief Who Became a Disciple

The Gates of Paradise

Sour Miso

Temper

Nansen’s Ordinary Mind

Right and Wrong

Real Prosperity

How Grass and Trees Become Enlightened

Zen Dialogue

The Voice of Happiness

The Gates of Paradise

NO DUALISM

My Heart Burns Like Fire