31A

CONTINUOUS PRACTICE, PART ONE

ON THE GREAT road of buddha ancestors there is always unsurpassable practice, continuous and sustained. It forms the circle of the way and is never cut off. Between aspiration, practice, enlightenment, and nirvana, there is not a moment’s gap; continuous practice is the circle of the way. This being so, continuous practice is undivided, not forced by you or others. The power of this continuous practice confirms you as well as others. It means your practice affects the entire earth and the entire sky in the ten directions. Although not noticed by others or by yourself, it is so.

Accordingly, by the continuous practice of all buddhas and ancestors, your practice is actualized and your great road opens up. By your continuous practice, the continuous practice of all buddhas is actualized and the great road of all buddhas opens up. Your continuous practice creates the circle of the way. By this practice, buddha ancestors abide as buddha, not-abide as buddha, have buddha mind, and attain buddha without cutting off.

Because of this practice, there are the sun, the moon, and stars. Because of this practice, there are the great earth and the open sky. Because of this practice, there are body, mind, and their environs. Because of this practice, there are the four great elements and the five skandhas. Continuous practice is not necessarily something people in the world love, but it should be the true place of return for everyone. Because of the continuous practice of all buddhas of the past, present, and future, all buddhas of the past, present, and future are actualized.

The effect of such sustained practice is sometimes not hidden. Therefore, you aspire to practice. The effect is sometimes not apparent. Therefore, you may not see, hear, or know it. Understand that although it is not revealed, it is not hidden.

As it is not divided by what is hidden, apparent, existent, or not existent, you may not notice the causal conditions that led you to be engaged in the practice that actualizes you at this very moment of unknowing. The reason you don’t see it is that becoming conscious of it is not anything remarkable. Investigate in detail that it is so because the causal condition [the aspiration] is no other than continuous practice, though continuous practice is not limited by the causal condition.

Continuous practice that actualizes itself is no other than your continuous practice right now. The now of this practice is not originally possessed by the self. The now of this practice does not come and go, enter and depart. The word “now” does not exist before continuous practice. The moment when it is actualized is called now. This being so, your continuous practice of this day is a seed of all buddhas and the practice of all buddhas. All buddhas are actualized and sustained by your continuous practice.

By not sustaining your continuous practice, you would be excluding buddhas, not nurturing buddhas, excluding continuous practice, not being born and dying simultaneously with all buddhas, and not studying and practicing with all buddhas. Blossoms opening and leaves falling now are the actualization of continuous practice. Polishing a mirror or breaking a mirror is no other than this practice.

Even if you might try to ignore it in order to hide a crooked intention and escape from it, this ignoring would also be continuous practice. To go off here and there looking for continuous practice appears similar to the aspiration for it. But it is like leaving behind the treasure at the home of your true parent and wandering poor in another land. Wandering through wind and water at the risk of your life, you should not discard the treasure of your own parent. While you were searching in this way, the dharma treasure would be missed. This being so, continuous practice should not slacken even for a moment.

Compassionate Father, Great Teacher Shakyamuni Buddha, was engaged in continuous practice in the deep mountains from the time he was nineteen years old. At age thirty, after practicing continuously, he attained the way simultaneously with all sentient beings on the great earth. Until he was eighty years old, his practice was sustained in mountains, forests, and monasteries. He did not return to the palace nor did he claim any property. He wore the same robes and held the same bowls throughout his lifetime. From the time he began teaching he was not alone even for a day or for an hour. He did not reject offerings from humans and devas. He was patient with the criticism of people outside the way. Wearing the pure robes and begging for food, the Buddha’s lifetime of teaching was nothing but continuous practice.

Mahakashyapa, the Eighth Ancestor [after the Seven Original Buddhas], is Shakyamuni Buddha’s heir. Throughout his lifetime he was engaged without negligence in the twelve ascetic practices: (1) Not to accept invitations from people, to practice begging daily, and not to receive money as an alternative for food. (2) To stay on mountains and not in villages or towns. (3) Not to ask for or accept clothing, but to take clothing from the dead in cemeteries, and dye and sew the cloth for robes. (4) To take shelter under a tree in the field. (5) To have one meal a day, which is called sangha asanika. (6) Not to lie down day or night, but to practice walking meditation and sleep sitting up, which is called “sangha naishadika.” (7) To own three robes and nothing more and not to lie down with a robe on. (8) To live in cemeteries rather than in monasteries or houses; to sit zazen and seek the way while gazing at skeletons. (9) To seek out a solitary place, with no desire to lie down with or to be close to others. (10) To eat fruit before the meal and not after. (11) To sit in an open space and not to desire to sleep under a tree or in a house. (12) Not to eat meat or cream and not to rub the body with flax oil.

These are called the twelve ascetic practices. Venerable Mahakashyapa did not turn back or deviate from them throughout his lifetime. Even after authentically receiving the Tathagata’s treasury of the true dharma eye, he did not retire from these practices.

Once the Buddha said, “You are old now. You should eat like the rest of the monks.”

Mahakashyapa said, “If I had not encountered the Tathagata, I would have remained a self-enlightened buddha, living in mountains and forests. Fortunately, I have met the Tathagata. This is a beneficent gift of dharma. So, I cannot forgo my ascetic practice and eat like the rest of the monks.”

The Tathagata admired his determination. At another time Mahakashyapa looked exhausted because of his ascetic practices, and the monks looked down on him. Then the Tathagata graciously called Mahakashyapa up to him and offered him half of his seat. Thus, Mahakashyapa sat on the Tathagata’s seat. Know that Mahakashyapa was the most senior monk in the assembly of the Buddha. It is impossible to list all the practices he did in his lifetime.

Venerable Parshva, who would later become the Tenth Ancestor, did not lay himself down on his side to sleep throughout his lifetime. Although he started his practice in his eighties, he soon received the great dharma, one to one. As he did not waste a moment, within three years he received the true eye of complete enlightenment.

Parshva was in his mother’s womb for sixty years and was born with long, gray hair. As he had a vow not to lay himself down on his side to sleep, he was called Venerable Undefiled Sides. In order to pick up a sutra in the dark, he would radiate his inner light, an ability he had from birth.

When Parshva was about to give up his household and wear a monk’s robe at the age of eighty, a young boy in the town criticized him, saying, “You are ignorant. What you are going to do doesn’t make sense. Monks maintain two types of practice: learning samadhi and chanting. You are too old and frail to learn these things. You will only confuse the pure stream and eat monks’ food in vain.”

Hearing this criticism, he thanked the boy and reaffirmed his vow: “Until I master the Tripitaka, become free of desires in the three realms, achieve the six miraculous powers, and attain the eight types of emancipation, I will not lie down on my side.”

After that he did not skip even one day of contemplation while walking, sitting, and standing. During the day he studied the teachings and at night he practiced tranquil concentration. After three years he mastered the Tripitaka. He became free of desires in the three realms and attained proficiency in the three types of knowledge.

Parshva was in his mother’s womb for sixty years before his birth. Did he seek the way in the womb? Eighty years after his birth, he left his household to study the way. It was one hundred and forty years after he was conceived. Although outstanding, he was older and more frail than anyone else. In the womb he was old and after birth he was old. However, he did not mind people’s criticism and had unrelenting determination. That is why after only three years his endeavor to attain the way was fulfilled. Upon seeing him and being inspired by him, how could we be slack in our endeavor? Do not be hindered by old age and frailty.

Birth is hard to fathom. Is this birth or not? Is this old age or not? The views of water by four types of beings vary. We should just focus our aspiration and endeavor on the practice of the way. We should understand that the practice of the way is no other than seeing into birth and death, yet our practice is not bound by birth and death.

It is extremely foolish of people nowadays to put aside the endeavor of the way when they become fifty or sixty years old, even seventy or eighty. If we are concerned about how many months and years we have lived, this is merely a limited human view, which has nothing to do with the study of the way. Do not consider whether you are in your prime or old and frail. Single-mindedly aspire to study and master the way, standing shoulder to shoulder with Parshva. Do not look back or cling to a heap of dust in the graveyard. If you do not have single-minded aspiration and are not awakened, who would pity you? Practice to see directly just as you would add eyeballs to a skeleton lying in the wilderness.

Huineng, who would later become the Sixth Chinese Ancestor, was a woodcutter from Xin Region, who could hardly be called learned. He lost his father when very young and was brought up by his old mother. He worked as a woodcutter to support her. Upon hearing a phrase from a sutra at the crossroads in town, he left his mother and set out in search of dharma. He was a great vessel, rare for any time, an outstanding practitioner of the way. Separating from his loving mother must have been more difficult than cutting off his own arm; setting aside his filial obligation was not lightly done.

Throwing himself into Hongren’s assembly on Mount Huangmei, Huineng pounded rice day and night for eight months without sleep or rest. He received the authentic transmission of the robe and bowl at midnight. After being entrusted with the dharma he continued to pound rice for eight years, traveling with a grinding stone on his back. Even after he emerged in the world and expounded dharma to awaken people, he did not neglect this grinding stone. His continuous practice was rare in the world.

Mazu of Jianxi did zazen for twenty years and received the intimate seal from Nanyue. Thus, Mazu, when expounding dharma and saving people, did not say anything that might discourage anyone from practicing zazen. Whenever new students arrived, he would allow them to intimately receive the mind seal. He was always the first one to engage in communal work and was not lax even when he was old. The current school of Linji is descended from Mazu.

Yunyan and Daowu both studied with Yaoshan. Together they made a vow to study single-mindedly without laying their sides on the platform for forty years.

Yunyan transmitted dharma to Dongshan, who would later become Great Master Wuben. Dongshan said, “Twenty years ago I wanted to be just one piece, and I have been engaged in zazen ever since.”

Nowadays this statement is widely acclaimed.

Yunju, who would later become Great Master Hongjiao, was always served food by a heavenly being when he was living in his hermitage called Sanfeng [Three Peak] Hut. During that time, Yunju went to study with Dongshan, under whose teaching he settled the great matter of the way and returned to his hut. When the heavenly being brought food again, he looked for Yunju for three days but could not see him. Without depending on heavenly offerings, Yunju was fully dedicating himself to the great way. Ponder his aspiration for practice.

From the time he was the attendant to Mazu until he died, Baizhang, who would later become Zen Master Dazhi, did not let a single day pass without working for the assembly or for others. He graciously gave us the model of “A day of no work is a day of no eating.” When Baizhang was old, he labored just like those in their prime. The assembly was concerned about him, but he did not stop working. At last some students hid the tools from him during the work period. He refused to eat that day, expressing his regret that he could not join the assembly’s communal work. This is Baizhang’s exemplification of “A day of no work is a day of no eating.” The wind of the Linji School, which is now widely spread in Song China, as well as the wind of other schools, represents the continuous practice of Baizhang’s profound teaching.

When Priest Jingqing was abbot of his monastery, he was so inconspicuous that the deities of the region never saw his face, nor did they even hear about him.

Sanping, who would later become Zen Master Yizhong, used to receive meals that were delivered by devas. After encountering his teacher Dadian, Sanping could no longer be found by the devas.

Changqing Da’an was called the Second Guishan. He said, “I lived on Mount Gui for twenty years. I ate Mount Gui’s rice and shit Mount Gui’s shit. I was not studying the words of Ancestor Guishan [Ling-you] but was just taming a water buffalo, wandering around all day long.”

Know that raising a single water buffalo is the sustained practice of living on Mount Gui for twenty years. Ancestor Guishan had studied in the assembly of Baizhang. Quietly think about and remember Changqing’s activities of those twenty years. There are many who study Guishan’s words, but the continuous practice of not studying the words of Ancestor Guishan is rare.

Zhaozhou, Priest Congsen, who would later become Great Master Zhenji of the Guanyin Monastery, first aroused the way-seeking mind at the age of sixty-one. He traveled around, carrying a water gourd and a staff with metal rings on top. He kept telling himself, “I will inquire about dharma of anyone who excels me, even a seven-year-old child. I will teach dharma to anyone who has less understanding, even a hundred-year-old.”

Thus, he studied and understood Nanquan’s way. It was an endeavor of twenty years. Finally, when he was eighty years old, he became abbot of the Guanyin Monastery, east of the city of Zhao Province [Zhaozhou]. After that, he guided humans and devas for forty years.

Zhaozhou did not write a single letter of request to donors. The monks’ hall was small and without front or back platforms. Once, a leg of a sitting platform broke. He replaced it with a charred stick from the fireplace, tying it on with a rope, and used it for many years. When an officer asked for permission to get a new leg, he did not allow it. Follow the spirit of this old buddha.

Zhaozhou became abbot after receiving dharma transmission in his eighties. This was authentic transmission of the true dharma. People called him Old Buddha. Those who have not yet received true transmission of the dharma are lightweights compared with Zhaozhou. Those of you who are younger than eighty may be more active than Zhaozhou. But how can you younger lightweights be equal to him even in his old age? Keeping this in mind, strive in the path of continuous practice.

During the forty years Zhaozhou taught, he did not store worldly property. There was not a grain of rice in the monastery. So, the monks would pick up chestnuts and acorns for food, and they would adjust the mealtime to fit the situation. Indeed this was the spirit of the dragons and elephants of the past. You should long for such practice.

Zhaozhou once said to the assembly, “If you do not leave the monastery in your lifetime and do not speak for five or ten years, no one can call you speechless. Even buddhas would not know what to make of you.”

Zhaozhou expresses sustained practice in this way. You should know that not speak for five or ten years may have the appearance of being speechless, but because of the merit of do not leave the monastery and do not speak, it is not the same as being speechless. The buddha way is like this. One who is capable of speaking but doesn’t speak is not like an ordinary person who has not heard the voice of the way. Thus, unsurpassable continuous practice is not leave the monastery. Not leave the monastery is total speech that is dropping off. Most people do not know, nor speak of, going beyond speechless. No one keeps them from speaking of it, but nevertheless they don’t speak of it. They do not discover or understand that to go beyond speechless is to express thusness. How regrettable!

Quietly engage in the sustained practice of not leave the monastery. Do not be swayed east or west by the winds of east and west. The spring breeze and the autumn moon of five or ten years, unbeknownst to us, have the ring of emancipation beyond sound and form. This voice is not known to the self, not understood by the self. Learn to treasure each moment of sustained practice. Do not assume that not to speak is useless. It is entering the monastery, leaving the monastery. The bird’s path is the forest. The entire world is the forest, the monastery.

Mount Damei is in Qingyuan Prefecture. Fachang from Xiangyang founded the Husheng Monastery on this mountain. When studying in the assembly of Mazu, Fachang asked him, “What is buddha?”

Mazu said, “Mind itself is buddha.”

Upon hearing these words, Fachang had realization.

Fachang climbed to the top of Mount Damei and dwelt there in a hut. He ate pinecones and wore lotus leaves, as there were many lotus plants in a small pond on that mountain. He practiced zazen for over thirty years, and was completely detached from human affairs. Without paying attention to which day it was, he only saw the green and yellow of the surrounding mountains. These were rugged years.

During zazen he set an iron stupa of eight cun in height on his head. It was like wearing a jeweled crown. As his intention was not to let the stupa fall down, he would not sleep. This stupa is still listed as a stored treasure at the Husheng Monastery. He practiced in this way continuously, without slackening.

After many years, a monk from the assembly of Yanguan went to the mountain looking for wood to make a staff. He lost his way and after a while found himself in front of Fachang’s hut. Seeing Fachang, he asked, “How long have you been on this mountain?”

Fachang said, “I have seen nothing but the green and yellow of the surrounding mountains.”

The monk said, “How do I get off this mountain?”

Fachang said, “Follow the stream.”

Mystified by Fachang, the monk went back and told Yanguan about him.

Yanguan said, “When I was in Jiangxi, I saw a monk like that, but I haven’t heard of him since. This might be him.”

Yanguan sent the monk to Fachang and invited him to come to the monastery. Fachang would not leave the mountain but responded with a poem:

A decayed tree remains in the cold forest.

Meeting springs, there is no change of mind.

Woodcutters see me, but I ignore them.

How come the wood master seeks me out?

Fachang stayed on the mountain. Later, when he was about to move deeper into the mountain, he wrote this poem:

Wearing lotus leaves from this pond—inexhaustible.

Eating pine nuts from several trees—still more left.

Having been spotted by people from the world,

I am moving my hut further away.

So he moved his abode.

Later his teacher Mazu sent a monk to Fachang to ask him, “Reverend, when you studied with Mazu, what did you understand that led you to live on this mountain?”

Fachang said, “Mazu said to me, ‘Mind itself is buddha.’ That’s why I am living here.”

The monk said, “Nowadays buddha dharma is different.”

Fachang said, “How is it different?”

The monk said, “Mazu says, ‘Beyond mind, beyond buddha.’”

Fachang said, “That old man always confuses people. Let it be ‘beyond mind, beyond buddha.’ As for me, mind itself is none other than buddha.”

The monk brought Fachang’s response to Mazu.

Mazu said, “The plum is ripe.”

This story is widely known among humans and devas. Tianlong is Fachang’s excellent student. Tianlong’s heir, Juzhi, is Fachang’s dharma grandchild. Jiazhi of Korea transmitted Fachang’s dharma and became the first ancestor of his country. All masters in Korea are dharma descendants of Fachang.

While Fachang was alive, a tiger and an elephant attended him without contending with each other. After he died, the tiger and elephant carried rocks and mud to help erect a tower for him. This tower still exists in the Husheng Monastery.

Fachang’s sustained practice has been admired by teachers both past and present. Those who do not appreciate him lack wisdom. To suppose that buddha dharma is present in the pursuit of fame and gain is a limited and foolish view.

Fayan, Zen Master Wuzu, said:

When our founder [Yangqi Fanghui] became abbot of Yangqi, the monastery buildings were old and dilapidated, barely able to provide shelter from wind and rain. It was deep winter and all the buildings were badly in need of repair. The monks’ hall in particular was damaged to the point where snow and hail would pile up on the sitting platforms and there was hardly any place to settle down. It was very hard to do zazen there. The elders of the monastery were so concerned that they made a request to Yangqi to have the buildings repaired.

Yangqi said, “According to the Buddha’s teaching, this is the time when the human life span is decreasing, and the high lands and the deep valleys are always changing. How can we achieve complete satisfaction in all things? Sages in the past sat under trees and did walking meditation on bare ground. These are excellent examples, the profound teaching of practicing emptiness. You have left the household to study the way and are not yet accustomed to the daily activities with hands and legs. You are only forty or fifty years old. How can you have the leisure to enjoy a comfortable building?” Thus, Yangqi did not approve their request. On the following day, he sat on the teaching seat and presented this poem to the assembly:

When I began living here in this building with crumbling walls,

all the platforms were covered by jewels of snow.

Scrunching up my shoulders to my neck, I sigh into darkness,

reflecting on ancient ones abiding under a tree.

Even though the monks’ hall was still in disrepair, monks in cloud robes and mist sleeves from the Four Seas and Five Lakes of China wanted to practice in Yangqi’s assembly. We should be joyous that there were so many who were immersed in the way. You should dye your mind with his words and inscribe them in your ears.

Later, Fayan gave an instruction, saying, “Practice does not go beyond thinking. Thinking does not go beyond practice.”

Take this teaching seriously, thinking of it day and night and putting it into practice morning and evening. Do not be like those who are blown about by winds from the east, west, south, and north.

In Japan even the Imperial Palace is not a magnificent edifice but is built of coarse, plain wood. How can monks who study the way live in a luxurious building? Such a building can only be acquired by devious means; cases of acquisition through pure means are rare. I am not talking about something you may already possess. But do not try to acquire something luxurious. A grass hut and a plain wooden hermitage were abodes loved by ancient sages. Those who study nowadays should long for and study this simplicity.

Although the Yellow Emperor, Emperor Yao, and Emperor Shun were worldly monarchs in China, they lived in grass huts. They set excellent examples for the world.

The Shizi says, “If you want to know the deeds of the Yellow Emperor, you should see his abode called the Thatched Palace. If you want to see the deeds of emperors Yao and Shun, you should see their Zongzhang Palace. The Yellow Emperor’s abode was roofed with grass. That is why it was called the Thatched Palace. Yao and Shun’s residence was also roofed with grass. And it was called the Headquarters.”

Keep in mind that these palaces were thatched with grass. If we compare ourselves to the Yellow Emperor, Emperor Yao, or Emperor Shun, the gap is wider than that between heaven and earth. Those emperors made thatched-roof buildings their quarters. If laypeople could live in grass huts, how should monks make tall buildings with breathtaking views their abode? It would be shameful. People of old lived under trees in the forest. Both laypeople and home leavers love such places.

The Yellow Emperor was a disciple of a Daoist named Guangcheng, who lived in a grotto called Kongdong. Many kings and ministers of Great Song China still follow the Yellow Emperor’s example. Knowing that people in the dusty realms lived humbly, how can home leavers be more worldly or more murky than they?

Among the buddha ancestors of the past, many received offerings from devas. However, after they attained the way, the devas’ celestial eyes could not see them and demonic spirits could no longer communicate with them. Be aware of this.

When devas and gods follow the practice of buddha ancestors, they have a way to approach them. But when buddha ancestors actualize going beyond, devas and gods have no way to find and come close to them. So Nanquan said, “As I lack the power of practice, a spirit is able to find me.”

Know from this that to be seen by spirits means that your power of practice is lacking.

The guardian spirit of the monastery buildings at Tiantong on Mount Taibai said to Hongzhi, Abbot Zhengjiao, “I know that you have been abbot of this monastery for over ten years. But whenever I go to see you in your sleeping quarters, I cannot quite reach you.”

This is indeed an example of someone who was engaged in the way. The monastery on Mount Tiantong was originally a small practice place. When Hongzhi was abbot, he abolished the Daoist temple, the nunnery, and the scriptural seminary and turned the compound into the current Jingde Monastery.

After Hongzhi died, Wang Boxiang, the imperial historian, was writing a biography of Hongzhi. Someone said, “You should record that Hongzhi plundered the Daoist temple, the nunnery, and the scriptural seminary and turned the compound into the current Jingde Monastery.” Boxiang said, “It should not be recorded, because it is not a meritorious thing for a monk to do.” People of his time agreed with Boxiang.

Know that such a thing is what a worldly person might tend to do and should not be seen as the achievement of a monk. Upon entering the buddha way, you go beyond the humans and devas of the three realms, and you are no longer measured by the standards of those in the three realms. Examine this closely. Study it thoroughly involving body, speech, mind, and your surroundings. The continuous practice of buddha ancestors has the great power to awaken both humans and devas, who, however, may not notice that they are helped by it.

In the continuous practice of the way of buddha ancestors, do not be concerned about whether you are a great or a modest hermit, whether you are brilliant or dull. Just forsake name and gain forever and don’t be bound by myriad conditions. Do not waste the passing time. Brush off the fire on top of your head. Do not wait for great enlightenment, as great enlightenment is the tea and rice of daily activity. Do not wish for beyond enlightenment, as beyond enlightenment is a jewel concealed in your hair.

If you have a home, leave your home. If you have beloved ones, leave them. If you have fame, abandon it. If you have gain, escape from it. If you have fields, get rid of them. If you have relatives, separate from them. If you don’t have name and gain, stay away from them. Why should you not remain free from them, while those who already have name and gain need to give them up? This is the single track of continuous practice.

To forsake name and gain in this lifetime and practice one thing thoroughly is the vast continuous practice of the Buddha’s timeless life. This continuous practice is bound to be sustained by continuous practice. Love and respect your body, mind, and self that are engaged in this continuous practice.

Daci, Zen Master Huanzhong, said, “Speaking ten feet does not compare to practicing one foot. Speaking one foot does not compare to practicing one inch.”

It may appear that Daci was warning the people of his day not to ignore continuous practice and not to forget about mastering the buddha way. However, he was not saying that speaking ten feet is of no value, but rather that the practice of one foot has greater power. The comparison between speech and practice is not limited to one foot or ten feet. It is also like Mount Sumeru and a poppy seed. Sumeru reveals its entire size. A poppy seed reveals its entire size. The great moment of continuous practice is like this. This is not speaking to himself but speaking to Huanzhong [Boundless World].

Dongshan, Great Master Wuben, said, “Speak what cannot be practiced. Practice what cannot be spoken.”

These are words spoken by the high ancestor. It means that practice clarifies the way to speech and there is a way that speech approaches practice. This being so, you practice all day while speaking all day. You practice what cannot be practiced and you speak what cannot be spoken.

Yunju, Great Master Hongjue, investigating Dongshan’s words seven or eight ways, said, “At the time of speaking, there is no road of practice. At the time of practice, there is no path of speaking.”

His words show that it is not that there is neither practicing nor speaking. At the time of speaking, you do not leave the monastery for your lifetime. At the time of practicing, you wash the head and request Xuefeng to shave it. You should not waste the time of speaking or the time of practicing.

Buddha ancestors have said since ancient times, “Living for one hundred years without encountering a buddha does not compare to living for one day and arousing the determination for the way.”

These are not merely the words of one or two buddhas; they have been spoken and practiced by all buddhas. Within the cycles of birth and death for myriad kalpas, one day of continuous practice is a bright jewel in the banded hair, the ancient mirror of all-inclusive birth and all-inclusive death. It is a day of rejoicing. The power of continuous practice is itself rejoicing.

When the power of your continuous practice is not sufficient and you have not received the bones and marrow of buddha ancestors, you are not valuing the body-mind of buddha ancestors, nor are you taking joy in the face of buddha ancestors. Although the face, bones, and marrow of buddha ancestors are beyond going and not going, beyond coming and not coming, they are always transmitted through one day’s continuous practice. Therefore, each day is valuable. A hundred years lived in vain is a regrettable passage of time, a remorseful life as a living corpse. But even if you run around as a servant of sound and form for a hundred years, if you attain one day of continuous practice, you not only attain the practice of one hundred years, but you awaken others for a hundred years. The living body of this one day is a living body to revere, a form to revere. If you live for one day merged with the activity of the buddhas, this one day is considered as excellent as many kalpas of lifetimes.

Even when you are uncertain, do not use this one day wastefully. It is a rare treasure to value. Do not compare it to an enormous jewel. Do not compare it to a dragon’s bright pearl. Old sages valued this one day more than their own living bodies. Reflect on this quietly. A dragon’s pearl may be found. An enormous jewel may be acquired. But this one day out of a hundred years cannot be retrieved once it is lost. What skillful means can retrieve a day that has passed? No historical documents have recorded any such means. Not to waste time is to contain the passage of days and months within your skin bag without leaking. Thus, sages and wise ones in olden times valued each moment, each day, and each month more than their own eyeballs or the nation’s land. To waste the passage of time is to be confused and stained in the floating world of name and gain. Not to miss the passage of time is to be in the way for the sake of the way.

Once you have clarity, do not neglect a single day. Wholeheartedly practice for the sake of the way and speak for the sake of the way. We know that buddha ancestors of old did not neglect each day’s endeavor. Reflect on this every day. Sit near a bright window and reflect on this, on mellow and flower-filled days. Sit in a plain building and remember it on a solitary rainy evening. Why do the moments of time steal your endeavor? They not only steal one day but steal the merit of many kalpas. What kind of enemy is the passage of time? How regrettable! Your loss of time would all be because of your negligence of practice. If you were not intimate with yourself, you would resent yourself.

It is not that buddha ancestors lacked family obligations and attachments, but they abandoned them. It is not that buddha ancestors were not bound by relationships, but they let them go. Even if you are bound by relationships, you cannot keep them. If you do not throw away family obligations and attachments, the family obligations and attachments will throw you away. If you want to cherish the family obligations and attachments, then cherish them. To cherish the family obligations and attachments means to be free from them.

Nanyue, Priest Huairang, who would later become Zen Master Dahui, went to study with Huineng, the Sixth Ancestor, and was his attendant for fifteen years. He received the way and the craft, just like someone receiving a vessel of water from another. Such an example from olden times should be longed for.

There must have been a lot of hardship during the wind and frost of those fifteen years. In spite of it, Nanyue single-heartedly pursued his investigation. This is a mirror for later generations. Without charcoal in the cold stove, he slept alone in an empty hall. Without lamplight on summer evenings, he sat at a window by himself. Not having one piece of knowledge or a half of understanding, he reached the place of no effort, going beyond study. This is no other than continuous practice. As Nanyue had subtly abandoned greed for name and love for gain, he simply accumulated the power of continuous practice day by day. Do not forget the meaning of this. His statement to Huineng, “Speaking about it won’t hit the mark,” expresses his continuous practice of eight years. Such continuous practice is rare throughout the past and present, aspired to by those who are wise and those who are not.

Xiangyan, who would later become Zen Master Zhixian, cultivated the way with Guishan. When Xiangyan tried to come up with one phrase of understanding, he could not utter it even after trying several times. In anguish, he burned his sutras and books of commentary, and took up the practice of serving meals for many years. Then, he climbed up Mount Wudang, to visit the remains of Huizhong, National Teacher Dazheng of Nanyang, and built a retreat hut there. One day when he was sweeping the path, a pebble flew up and struck a bamboo. At the crack he suddenly had realization.

Later he became abbot of the Xiangyan Monastery and maintained the practice of one bowl and one robe. He lived his life discreetly in this monastery of extraordinary rocks and clear springs, and rarely left the mountain. Many spots where he practiced are still there.

Linji, who would later become Great Master Huizhao, an heir of Huangbo, was in Huangbo’s assembly for three years. After concentrated endeavor of the way, following the encouragement of his senior dharma brother, Venerable Chen of Mu Region, he asked Huangbo three times about the essential meaning of buddha dharma. He received sixty blows of the stick, but still he did not slacken his determination. He was sent to see Dayu and had great realization. This was the result of his study with these two reverend masters, Huangbo and Chen.

Linji and Deshan are called heroes of the ancestral seats. But how can Deshan compare to Linji? Indeed, Linji was extraordinary. Those who were ordinary in his time excel those who are outstanding in our time. It is said that Linji strove whole-heartedly and his continuous practice was extraordinary. None of us can guess how it was.

When Linji was at the assembly of Huangbo, he planted cedar and pine trees with Huangbo. Huangbo asked him, “Why are we planting so many trees deep in this mountain?”

Linji said, “First, for the landscape around the monastery. Second, as a landmark for later generations.” Then he hit the ground twice with his hoe.

Huangbo held up his staff and said, “That’s why I have just given you thirty blows.”

Linji heaved a deep sigh.

Huangbo said, “When you receive my teaching, it will flourish in the world.”

In this way, know that when they planted cedar and pine trees after attaining the way, they were carrying hoes in their hands. When you receive my teaching, it will flourish in the world is a result of this. Transmit person to person and directly point to this ancient example of planting trees. Both Huangbo and Linji planted trees.

In the past Huangbo had the continuous practice of joining the workers in the Da’an Monastery and cleaning the halls. He swept the buddha hall and the dharma hall. He did not wait for the continuous practice of cleaning the mind and cleaning the lamp. It was at this time that he encountered Minister Pei.

Emperor Xuan of the Tang Dynasty was the second son of Emperor Xian. He was bright from the time he was young. He loved to sit in the lotus position and would do zazen in the palace.

Emperor Mu was Xuan’s elder brother. When Mu was reigning, Xuan went to the throne room, sat on the throne early in the morning, and pretended to greet his retainers. The ministers saw this and, thinking he was out of his mind, reported it to the Emperor. Seeing this, Mu stroked Xuan’s head and said, “Brother, you have inherited the excellent qualities of our family lineage.” At that time Xuan was thirteen years old.

Mu passed away in the fourth year of the Changqing Era [825]. He had three sons: Jing, Wen, and Wu. Jing inherited the throne but passed away three years later. One year after Wen was installed, the ministers rebelled and replaced him with Wu. Xuan, not yet having been enthroned, lived in the country of his nephew. Wu called Xuan “my dull uncle.”

Wu was on the throne during the Huichang Era [841–846], when he prohibited Buddhist teaching. One day he summoned Xuan and had him beaten into unconsciousness and soaked with urine as punishment for having climbed up onto Mu’s throne a long time before. Xuan was left in the imperial garden. When he regained consciousness, he left his homeland. Disguising himself, Xuan joined the assembly of Xiangyan, Zen Master Zhixian, had his head shaved, and became a novice. However, he did not receive the full precepts.

As a novice, Xuan traveled to various places with his teacher, Xiangyan. When they arrived at Mount Lu, Xiangyan wrote a verse beside the waterfall there:

The water gouges the cliff and pounds the rocks unceasingly.

Even from a distance we know how high it is.

Xiangyan was trying to engage Xuan, to see how mature he was. Xuan added a verse:

How can the valley stream be blocked?

It will end up in the ocean as billows.

Seeing these lines, Xiangyan realized that Xuan was no ordinary person. Later, Xuan went to the assembly of Yanguan, National Teacher Qi’an of Hang Region, and served as secretary of the monastery. At that time Huangbo was head monk. Thus, Xuan was sharing the meditation platform with Huangbo.

When Huangbo went to the buddha hall and made prostrations to the Buddha, the secretary joined him and said, “Seek without being attached to the buddha. Seek without being attached to the dharma. Seek without being attached to the sangha. Elder, why are you making prostrations?”

In response, Huangbo slapped the novice secretary and said, “‘Seek without being attached to the buddha. Seek without being attached to the dharma. Seek without being attached to the sangha. Therefore, we make prostrations like this.”

Then Huangbo slapped him again.

Xuan said, “That’s pretty rough.”

Huangbo said, “What is right here? How can you say it’s rough?” and gave him another slap.

Xuan was silent.

After Wu’s reign ended, Xuan returned to the laity and ascended the throne. He stopped Wu’s persecution of Buddhism and reinstituted the Buddhist teaching.

Before he was installed as emperor, he left his father’s kingdom and traveled widely, practicing the way wholeheartedly. It is said that while emperor, he enjoyed practicing zazen day and night. Indeed, Xuan had been a pitiable wanderer after his father passed away and again after his brother passed away. He was punished and beaten, as ordered by his nephew Wu. But his aspiration did not waver and he continued his practice. His genuine continuous practice was an excellent example, rare in history.

Xuefeng, Priest Yicun, who would later become Great Master Zhenjiao, never slackened in zazen day and night from the time he aroused the way-seeking mind. During the long course of traveling and visiting various monasteries, he did not discriminate among them, but hung up his traveling staff and joined their practice. He did not relax his effort and completely perished in zazen. After that, he founded an unadorned monastery on Mount Xuefeng,

When Xuefeng began to study with masters, he traveled to Dongshan nine times and to Touzi three times. His effort was so outstanding that when teachers nowadays encourage continuous practice, pure and solemn, they use “Xuefeng’s lofty aspiration” as an example.

Although Xuefeng’s dullness is not different from others’, his brilliance is beyond comparison. This is due to his continuous practice. Those of you who follow the way these days should wash yourselves with the snow of Xuefeng [Snow Peak]. If you quietly reflect on the muscle power of Xuefeng to study at various monasteries, you will see that it is no other than the spiritual bone power he carried over from former lives.

Nowadays, when you join the assemblies of various masters who maintain the way, and you want to receive instructions, it is hard to find an opportunity. Not merely twenty or thirty skin bags, but one hundred or one thousand faces all desire to return to the true source. The day of the masters’ guiding hand ends at sunset. The evening of pounding rice goes quickly. At the time when the masters expound dharma, you may lack eyes and ears; your seeing and hearing may be blocked. When you are ready, your teacher’s time may come to an end. While senior reverend masters clap their hands in laughter, those of you who are newly ordained and low in seniority may have difficulty even joining the assembly at the end of the mat.

There are those who do and those who do not enter the inner chambers. There are those who do and those who do not hear the essential words of the teachers. The passage of time is faster than an arrow. Life is more fragile than a dewdrop. Even when you have teachers, you may not be able to study with them. When you want to study with teachers, you may not have them. I have personally seen and heard of such cases.

Although great teachers all have the power to know people, it is rare to have a good relationship with a teacher and become intimate while cultivating the way. When Xuefeng visited Dongshan and Touzi, he must have had a hard time. We can all sympathize with the dharma aspiration of his continuous practice. Those who don’t study or practice will be filled with regret.

Editing completed on the eighteenth day, the first year of the Ninji Era [1243]. [Dogen]