Zen's Chinese Heritage: The Masters and Their Teachings by Andy Ferguson Page A

responded.
    Then the National Teacher said, “Have I been ungrateful to you, or have you been ungrateful to me?” ([Later], a monk asked Zen master Xuansha Shibei, “What was the meaning of the National Teacher’s three calls to his attendant?” Xuansha said, “The attendant understood.” Zen master Yunju Ci said, “Do you say that the attendant understood or not? If you say he understood, [remember that] the National Teacher said, ‘You’ve been ungrateful to me.’ If you say he didn’t understand, [remember that] Xuansha said, ‘Only the attendant understood.’ How would you explain this?” Zen master Xuanjue queried a monk about this, saying, “What was it that the attendant understood?” The monk said, “If he didn’t understand, how could he have answered in that manner?” Xuanjue said, “You understand a little bit.” He also said, “If you can explain this then you’ll see Xuansha.” A monk asked Fayan, “What was the meaning of the National Teacher’s three calls to his attendant?” Fayan said, “Get out of here! Come again some other time.” Yunju Ci said, “If Fayan spoke that way, did he understand the National Teacher’s meaning or not?” A monk asked Zhaozhou, “What was the meaning of the National Teacher’s three calls?” Zhaozhou said, “It’s as if someone secretly writes a word, and though the word isn’t known, the writing style is obvious.”)

    Zen master Nanquan Puyuan paid a visit to the National Teacher.
    The National Teacher said, “Where did you come from?”
    Nanquan said, “From Jiangxi.”
    The National Teacher said, “Then maybe you brought Zen master Mazu’s true Dharma along with you?”
    Nanquan said, “Here it is.”
    The National Teacher said, “On your back?”
    At these words Nanquan attained awakening, and then he went out. [Changqing Leng said, “It’s really like he didn’t know.” Baofu Zhan said, “It’s almost as if he didn’t meet the National Teacher on that occasion.” Yunju Ci said, “These two great monks, they completely upheld what is on the back. But as to Nanquan comprehending and then going off, was he upholding what was in front of him or what was in back of him?”]

    When Mayu Baoche came to practice with the National Teacher, he circled the meditation platform three times, then struck his staff on the ground and stood there upright.
    The National Teacher said, “You are thus. I also am thus.”
    Mayu struck his staff on the ground again.
    The National Teacher said, “Get out of here, you wild fox spirit!”

    The National Teacher entered the hall and said, “Those who study Zen should venerate the words of Buddha. There is but one vehicle for attaining buddhahood, and that is to understand the great principle that is to connect with the source of mind. If you haven’t become clear about the great principle then you haven’t embodied the teaching, and you’re like a lion cub whose body is still irritated by fleas. And if [in that state] you become a teacher of others, even attaining some worldly renown and fortune, but you are still spreading falsehoods, what good does that do you or anyone else? A skilled axeman does not harm himself with the ax head. What is inside the incense burner can’t be carried by a donkey!”

    A monk asked, “How can one become a buddha?”
    The National Teacher said, “Cast off the Buddha and all beings, and at that moment you’ll be liberated.”

    A monk asked, “How can one be in accord with it?”
    The National Teacher said, “Don’t think of good or evil. Personally see buddha nature.”

    A monk asked, “How can one demonstrate the dharmakaya ?” 45
    The National Teacher said, “Go beyond Vairochana Buddha.” 46

    The monk then asked, “How can one attain the pure dharmakaya?”
    The National Teacher said, “Don’t beseech Buddha.”

    A fascinating exchange between Nanyang and a student of the Hongzhou Zen school of Zen master Mazu Daoyi demonstrates the breadth