A monk asked Unmon in all earnestness, “What is Buddha?” Unmon said, “Kanshiketsu! (a dried shit-stick)”
It should be said of Unmon that he was too poor to prepare even the plainest food and too busy to write a draft. Suddenly he took up the shit-stick to support the gate (of Buddhism). You can see how the Dharma has decayed.
Lightning flashing,
Sparks shooting from a flint;
A moment’s blinking—
It’s already missed.
This koan is very simple. There is nothing complicated about it. It is an example of Unmon’s terse and pithy mondo. Intellectuals may be perplexed by its simplicity. As a koan, it resembles Case 18, “Tōzan’s Masagin.” Here we have Unmon’s kanshiketsu. Kanshiketsu, so simple and naked, but if you are doing your zazen in perfect absorption, upon hearing this question and answer you can attain realization in an instant.
You met Unmon in Cases 15 and 16 and learned about the strict way he was guided and how later he directed his own disciples in the same manner. I also told you about the Unmon sect being one of the five Zen sects. At this point I would like to say a little more about this.
The founders’ individual characteristics gave each Zen sect its own distinctive features. For example, the characteristic of the Sōtō sect is careful and meticulous practice. From olden times there has been a saying “Sōtō, the farmer.” This refers to Sōtō’s stress on detail in training and practice, like the farmer who cultivates plants with minute attention and care.
The characteristic of the Rinzai sect is its sharpness and commanding air. The saying about this sect is, “Rinzai, the general.” The imposing and commanding air of the Rinzai sect comes from Master Rinzai himself, who is often compared to a majestic general riding on horseback.
The expression used to describe the characteristic of the Unmon sect is “a red flag fluttering in the distance [on top of a far mountain].” It can be seen clearly from a great distance, but is very difficult to reach. Unmon is the skillful and superb master of words—often, as in this koan, using just one. The words and phrases in his Dharma combat are extremely subtle and of appealing excellence. There is an old saying that each one ‘of Unmon’s phrases contains three. I would like to explain this to you.
A Zen master has said that there are three kinds of Zen phrase. The first is typified by the phrase “The box and its lid.” If the box and its lid are made by a fine craftsman, they fit tightly and well. Not even a drop of water can get in. In just such a way, a good Zen master’s words will match the student’s inquiries. They fit like a glove on a hand. The second is typified by the phrase “Cutting off all delusions.” This means that a good Zen master’s words have the power to cut off the student’s delusions and dualistic concepts like the sharpest sword. Although the majority of students are unable to recognize the fact, all koans have the power to cut off delusions so that students can attain the enlightened eye. Even though their heads have already been cut off by the master’s words, most students do not realize that their lives have been lost. The third phrase is “Waves following waves.” Standing on the beach, you can see how closely and faithfully the waves follow each other. In Japan, high waves are referred to as male and low ones as female. They pursue each other incessantly. In the same way, the words of a great Zen master will always follow the individual degree of consciousness of the students. He can thus give most suitable guidance to all. It is said that one phrase of Unmon’s teaches in all three ways.
In the present koan a monk asked Unmon, “What is Buddha?” And Unmon answered, “Kanshiketsu!” Do you see how that answer fulfills the requirements of the three phrases mentioned above? First of all, it fits the question very snugly. Second, kanshiketsu has the power to cut off all conceptual thoughts. Third, the answer must have fitted the degree of consciousness of the monk.
Kanshiketsu! A dried shit-stick! In the secular world, a dried shit-stick is a dirty thing. It seems to have been used instead of toilet paper in ancient China. No one would ever bring it into the living room! But Unmon’s kanshiketsu isn’t dirty. Neither is it discolored or smelly. Someone has said, “As this monk is attached to the conceptual holiness of Buddha, Unmon takes up the shit-stick to deprive him of the concept.” Kanshiketsu has no odor, no concept, no ideas attached to it. It is Mu! It is Whack! It is masagin.
Is kanshiketsu the same as masagin? Is kanshiketsu the same as our essential nature? Is there any difference? You must scrutinize this yourself, even if it takes you thirty years. Then one day you will realize that kanshiketsu is nothing other than the whole universe! This will bring you the greatest peace of mind. But to tell you the truth, all this has nothing in particular to do with kanshiketsu. Just “ka” is enough, or even only “n.” Just cry “ka” with your whole being and you will see that there is nothing but “ka” in the whole universe. Nothing remains outside of it. It is your essential nature; it is the whole universe, and you must come to this realization by living experience.
“It should be said of Unmon that he was too poor to prepare even the plainest food and too busy to write a draft. Suddenly he took up the shit-stick to support the gate (of Buddhism). You can see how the Dharma has decayed.”
Poor! Poverty is the best and most important condition for the practice of zazen. Possessions, both material and spiritual, are rebels that obscure our essential nature. Material possessions, moveable and immoveable, and spiritual possessions like our beliefs, thoughts, and knowledge are kinds of property that are apt to become hindrances to attaining enlightenment. That is why I say that poverty is the best condition for practicing zazen. But on the other hand, if we do not rely on these things, they will not hinder us but will become useful after enlightenment, especially when we want to serve others.
Unmon has eliminated all kinds of possessions and become totally poor. He has no concepts, no philosophies, no ideas, nothing at all. In his world there is not even a speck of a cloud. Mumon therefore says he has not prepared even the plainest food to eat, which means Unmon has not prepared answers to the question. Moreover, he is too busy to write a draft properly. So, as a temporary expedient, he randomly takes up the shit-stick and thrusts it out: “Kanshiketsu/”
“You can see how the Dharma has decayed.” This is a cynical expression. From the essential point of view, however, everything is perfect and complete as it is. What is there for us to do? Thrusting out a shit-stick must be nothing but the deterioration of Buddhism.
Lightning flashing,
Sparks shooting from a flint;
A moment’s blinking—
It’s already missed.
Kanshiketsu! This one voice is just like a flash of lightning or sparks from an iron flint. It disappears in an instant. If you try to see it or try to think about it even for a brief period, it passes away. You can’t grasp it. If you want to realize it—kanshiketsu! That’s it!