_Returning to the Origin, Back to the Source._ From the very beginning, pure and immaculate, he has never been affected by defilement. He calmly watches the growth and decay of things with form, while himself abiding in the immovable serenity of non-assertion. When he does not identify himself with magic-like transformations, what has he to do with artificialities of self-discipline? The water flows blue, the mountain towers green. Sitting alone, he observes things undergoing changes. To return to the Origin, to be back at the Source—already a false step this! Far better it is to stay home, blind and deaf, straightway and without much ado, Sitting within the hut he takes no cognisance of things outside, Behold the water flowing on—whither nobody knows; and those flowers red and fresh—for whom are they? X [Illustration: Drawing of a monk carrying a sack and basket passing by a fisherman] _face p. 366_ _Entering the City with Bliss-bestowing Hands._ His humble cottage door is closed, and the wisest know him not. No glimpses of his inner life are to be caught; for he goes on his own way without following the steps of the ancient sages. Carrying a gourd he goes out into the market, leaning against a stick he comes home. He is found in company with wine-bibbers and butchers, he and they are all converted into Buddhas. Bare-chested and bare-footed, he comes out into the market-place; Daubed with mud and ashes, how broadly he smiles! There is no need for the miraculous power of the gods, For he touches, and lo! the dead trees come into full bloom. CHINESE NOTES CHINESE NOTES (Note: Here are given all the principal Chinese characters and quotations in order to facilitate the identification of the original terms and passages found in the text where they are given in their Japanese pronunciation or in the mandarin dialect generally according to the Wade system. The sources of the Chinese quotations are also given for the benefit of those readers who wish to study the subject further in the original.) PREFACE 1. 語錄. 2. 公案. INTRODUCTION 1.1. 教外別傳. 不立文字. 直指人心. 見性成佛. 1.2. 臨濟義玄 (died, 867). 1.3. 上堂云. 赤肉團上. 有一無位眞人. 常從汝等面門出入. 未證據者. 看. 看. 時有僧出問. 如何是無位眞人. 師下禪牀把住云. 道. 道. 其僧擬議. 師托開云. 無位眞人. 是什麽乾屎橛. 便歸方丈. (臨濟錄.) 1.4. 黄蘗希運 (died, 850). 1.5. 雲門文偃 (died, 949). 1.6. 睦州陳尊宿. 1.7. 秦時𨍏轢鑽. 1.8. 蘇東坡. 1.9. 廬山煙雨浙江潮. 不到千般恨未消. 到得歸來無別事. 廬山煙雨浙江潮. 1.10. 青原惟信. 嗣法於黃龍晦堂心. 上堂曰. 老僧三十年前未參禪時. 見山是山. 見水是水. 及至後來親見知識. 有箇入處. 見山不是山. 見水不是水. 而今得箇體歇處. 依前見山秪是山. 見水秪是水. 大衆這三般見解. 是同是別. 有緇素得出. 許汝親見老僧. (續傳燈錄卷二十二.) 1.11. 問. 終日著衣喫飯. 如何免得著衣喫飯. 師云. 著衣喫飯. 進云. 不會. 師云. 不會即著衣喫飯. (睦州錄.) 1.12. 百丈山涅槃和尙 (百丈懷海法嗣). 一日謂衆曰. 汝等與我開田了. 我與汝說大義. 衆開田了. 歸請師說大義. 師乃展兩手. (傳燈錄卷九.) 1.13. 問. 如何是禪. 師云. 摩訶般若波羅蜜. 進云. 不會. 師云. 抖擻多年穿破衲. 襤毿一半 逐雲飛. (睦州錄.) 1.14. 問. 如何是禪. 師曰. 猛火著油煎. (睦州錄.)