he knelt respectfully before a statue of Buddha. At this time, a young emperor of the T'ang dynasty named Hsuan Tsung was attending his religious service there as a novice. By chance, he was in the Buddha Hall and saw everything Huang Nieh performed.
"For one who seeks the Truth," Hsuan Tsung then dared to say, "there is no need to worship Buddha or become a monk, or be an adherent of any teaching. Say, Master, why do you pay your respects to the statue of Buddha?"
"Since I need not worship Buddha, or become a monk, or be an adherent of any teaching, I do it," the master replied without delay. "I free myself, that's all."
After pondering the matter a considerable while, the novice asked, "What is the use of the forms of worship, master?"
Huang Nieh slapped him in the face in reply.
"Why, how rude!" the young emperor said, enraged. "How boorish you are!"
"Why?!" retorted the master. "You still dare to discuss who is boorish and who is not—this is really going too far!" said Huang Nieh, to the shame of Hsuan Tsung.
Commentary: In the Ch'an school there is a warning: "Those who recite the Buddha's name once have to rinse their mouths for three days." The Ch'an masters believe that seeing the nature of the self and attaining Buddhahood is a personal matter. It is not possible to realize the Truth by depending on others, including the Buddha. On the other hand, we know how often the Ch'an masters allow themselves to swear at Buddhas. In the Ch'an tradition, there is even the ritual of the burnt Buddha. All this is used to destroy any distinction between "I" and "Buddha" in the practitioner's mind, but not to profane the name of Buddha. Hsuan Tsung thought to himself, "I am the emperor." That is why, although a novice, he dared break into the elder master's worship, and was duly rebuffed. Through the slap, the master destroyed his concept of "emperor" and "subject," showing that the temple was a temple, not the imperial court.
You Still Have This in Mind?
Commentary: "The innermost mystery of all mysteries" is the most important and highest principle of all teachings. It is the essence of attaining the nature of the self. Through his pinch, Chao Chou prompted the nun to realize the fact that the innermost mystery for her was her own nature, her body, her self. In saying, "Do you still have this in your mind?" she proved her blunder of dividing people into male and female, as well as all other things into two distinct halves. One who had achieved complete realization couldn't have any opposing concept of duality in his or her mind. Thus, the Enlightened mind doesn't discriminate between male and female. Chao Chou proved the impossibility of attaining the innermost mystery while retaining the opposite halves of duality in the mind. The Ch'an masters of olden times were fond of saying, "A pure mind will produce a pure land."
Those who seek from within attain realization of "the innermost mystery of all mysteries" instantaneously.
Dogs Do Not Have the Buddha Nature
"No," was the reply.
"Even the smallest of insects have minds, so they have the potential to become Buddhas. So why don't dogs have this?"
"Because of'learning,'" replied the master.
Later, someone else asked Chao Chou the same question, "Do dogs have the Buddha nature?"
"Yes," he answered.
"But why did the dog bite through the skin-bag?"
"Because it had realized its potential for becoming Buddha, and therefore went against what was prohibited."
Commentary: Chao Chou answered the same question in two different ways. From the world's point of view this was rather contradictory. However, to the Ch'an master, this was a lively way of teaching. In the Ch'an tradition, the first thing a practitioner needs to do is to rouse his doubts. If he has no doubts, he will never attain realization. When answering a question, the Ch'an masters usually have to determine the intention and the state of mind of the person who asked the question before giving the appropriate answer. When Chao Chou replied "no," he was alluding to the fact that dogs did not attain the Four Morals (pure morality). The answer "yes" meant that dogs, like all other beings, had the potential to become Buddha, but because of their purposeful learning, pure morality would never appear. This is why the master said "no" the first time. On the other hand, although the dog had realized its potential to become Buddha, it went against prohibition, causing evil. This was probably the reason it was reduced to the form of a dog again and again. It seems that the first answer, "no," merely meant that the master disagreed, and replied negatively. However, this "no," according to Ch'an thinking, is one with the ax that breaks down all muddled thoughts.
Just Fall and Break
One day, the hermit brought a crowd of monks from different places with him to visit his abode. Entering the chapel, he started to beat on the stove with a big club, saying "This is only a tile-making stove! What kind of spirits could dwell in it? How could it be so that the vigor of all sacrifices settles down in it?"
This beating was repeated three times in all. Then the stove fell over and broke into pieces. In its place, a being in a formal blue robe appeared before the monks, bowing to them respectfully.
"Who are you?" asked the hermit.
"I am the spirit of the stove," was the answer. "For a long time I was rewarded with many sacrifices. Today, owing to the venerable master's words, I've left my former shape for entering Heaven's path. I am kneeling before you, O Master, to express my thanks and pay my respects to you."
"I deserve no credit at all," protested P'o Tsao To, "this is your original nature, see."
In reply, the spirit bowed thrice and then vanished from sight.
After seeing this, the others began talking all at once. "A long time ago," they said, "we became monks but never received your instructions, Master. Tell us, what secret did you tell the stove's spirit, upon realizing which he rose straight to heaven?"
"You
