Hekiganroku (Blue Cliff Record) 94

CASE 94

Not-Seeing
in the Surangama Sutra

HEKIGANROKU
(BLUE CLIFF RECORD)

By Yamada Kun

Instruction:
The thousand sages cannot transmit the word before any sound.
The single thread before your eyes continues on for eternity without
coming to an end. It is completely naked and revealed, a white ox on
bare ground. Eyes are sharp and ears are sharp. Leaving aside for now
the matter of the golden-haired lion, just tell me. What is the white ox
on bare ground?
Case:

The Surangama Sutra says, When we dont see, why cant we

see our not-seeing? If we see our not-seeing, that is, of course, not the
true aspect of not-seeing. If we dont see our not-seeing, then there is
naturally not a thing. How can it not be yourself?
Verse:

The whole elephant and the whole ox arent different for people with
cataracts.
From of old, Zen adepts have all been feeling it and naming it.
Do you want to see the yellow-headed old guy right now?
Each grain of dust in each land is only halfway.
.

On the Instruction:

The thousand sages cannot transmit the word before any

sound. Kubota Roshi evidently came to a kensho experience upon hearing this first
line of the Instruction. But what is the word before any sound? How would you
produce it when asked do to so? The thousand sages cant transmit it. Although
there are actually Buddhas without number, even those innumerable Buddhas are
powerless to convey the word before any sound. The only way is to realize it for
yourself.

As I always say, everything in the phenomenal world is your true self.

Please keep this in mind in appreciating the word before any sound. For example, you

Hekiganroku (Blue Cliff Record) 94

say Ah! That Ah! itself is the essential world. You will never find an essential
world elsewhere than that, no matter how hard you look. I often compare the back of
my hand to the phenomenal world and the palm of my hand to the essential world,
dividing them into two to explain the matter. Although divided into two for the sake of
explanation, there is actually just this one hand, which cannot be split into two. It is
one from the very beginning.

Though we speak in terms of this side as the

phenomenal world and the other side as the essential world, when I move my hand
they move as one. If I were to attempt to divide it into two, the hand would die. They
are intrinsically inseparable, as are the phenomenal and the essential.

To give

another example, I have a mole here. This mole is the totality of the essential self.
Likewise, each of my fingernails is the essential self. And it is not exactly this, but
rather it is the whole. If I were to explain it in terms of my fraction (/), the fact that
the essential and phenomenal are one is expressed by drawing a circle around the
entire fraction. That circle is the real fact, you could say. For the sake of explanation
we make a division into numerator and denominator, but actually they are one. The
same holds for the word before any sound. When you cry out Haa!, that is the
complete expression of the essential. The Instruction says before any sound, but
actually the sound itself is the true self. This cannot be conveyed to anyone; you can
only realize it yourself. The same goes for the taste of tea. No matter how detailed
your explanation, you cannot impart the taste of tea to others. The only way is to have
them drink the tea and taste it. And when they drink, they immediately know as
follows: Do you understand? Yes, I do. You are all practicing zazen to experience
for yourselves the taste of the tea, that is, to experience your true self.

For no

description can convey it to you.

The single thread before your eyes continues on for eternity

without coming to an end. This is saying the same thing as the first line. In
other words, that thread before your eyes which seems to be a certain limited length is
actually of infinite length. This is a way of expressing the scenery of the true self.
Our true self spreads out endlessly in all directions in terms of space while being
infinite in terms of time. If we were to draw a graph, with time expressed as the
vertical axis and space expressed as the horizontal axis, the place where the two axes
cross could be seen as the true self. In terms of size you are endless space. And in
terms of time you are infinite time. Zen writings seldom speak of the element of time,
but rather more frequently in terms of space. However, here is one of the rare cases:

Roshi shows the palm of his hand again.

Hekiganroku (Blue Cliff Record) 94

We could also say that our life is infinite, without beginning and without end. This is
an expression of you yourself. More often we speak in terms of the mind [kokoro] and
not in terms of life. Many koans contain the question, What is mind? Few speak in
terms of What is life? Nevertheless, I believe that mind and life are the same. When
asked to produce your mind you cannot do it. In like manner, if asked to show your
life, you cannot. Both mind and life are alike in lacking shape and shadow; you cannot
show them. They have neither color nor weight nor height. But both of them are
apparently in this body of mine. Recall the phrase, hidden inside the mountain of
form. In a similar way, both the mind and life appear to be hidden within this body.
But that does not mean that there are two separate wondrous things inside the body.
I thus believe that the words life and mind are referring to the same single reality.
When we speak in terms of mind, it has the element of space. When we speak in
terms of life, it has the element of time. At any rate, when the Instruction speaks of
the single thread before your eyes which continues on over eternity without ending,
this is what is meant.

To speak about it being endless in terms of length is an

expression of our essential self; it is not a reference to the phenomenal world. This
single stick in the phenomenal world is no other than the essential world itself. But
the only way to truly realize this is in a satori experience.

It is completely naked and revealed, the white ox on bare

ground. Eyes are sharp and ears are sharp. Naked and revealed means
completely revealed just as it is. It means that there is not the slightest blemish or spot.
Naked is said in reference to our true self. The bare ground is also a reference to
emptiness. And on that bare ground is a white ox. Here is another name for our
essential nature. Zen texts often use the color white in referring to the essential world.
Recall, for example, the koan in the Miscellaneous Koans:

A thousand mountains are covered with snow.

Why is one peak not white?
Although our true self lacks even the color white, that aspect of nothing at all is expressed
here with the color white. This is also true for the white ox on bare ground in todays
Instruction. Our true self is completely empty while containing limitless capabilities. And
while containing infinite capabilities, it is completely empty! To say it is empty means that
it cannot be caught in the net of our five senses.

The aspect of containing infinite

capabilities is expressed by the white ox. This white ox of our essential nature has sharp
eyes and sharp ears. Those eyes can see anything, those ears can hear anything. This is

As found in Case 62 of this collection.

Roshi holds up his kotsu.

Hekiganroku (Blue Cliff Record) 94

not referring to the sense organs themselves but rather to the power of hearing and the
power of seeing. In his commentary to this koan in his Soliloquy on the Blue Cliff Record
(Hekigansh Dokugo), Yasutani Roshi points out how they are very lively, sharp and
alert. Both eyes and ears are functioning with great activity and liveliness.

Leaving aside for now the matter of the golden-haired lion, just
tell me. What is the white ox on bare ground? The lion is the king of beasts.
Here the lion refers with other words to the white ox on bare ground. A golden-haired lion
is a lion in its older years. This expression is sometimes used in referring to our essential
nature. The author says we should shelve for the time being this matter of the goldenhaired lion while we direct our attention to the white ox on bare ground, in other words, to
our true self. He wants us to produce that true self as he draws our attention to the Main
Case. Incidentally, the wording of this Instruction is almost exactly the same as that for
Case 90 (Chimons Prajna Wisdom). But instead of the line mentioned here, that earlier
Instruction says, The hair grows in natural profusion and the ears are sticking up. To say
that the hair grows in natural profusion means a completely natural state. Although any
Instruction could apply to any case in this collection, generally speaking, in expressing the
true fact, they have their sights set on the particular Main Case of the koan. Thus, it is
unusual for two Instructions to be almost the same, such as in these two cases.

On the Case:

The Surangama Sutra says, When we dont see, why cant we

see our not-seeing?

This passage takes up the matter of not-seeing and asks us

why we cant realize the matter of not-seeing when we cannot see (for example, when our
eyes our closed). Although it speaks here about not-seeing, I feel the same could be said
about when we do see. In other words: When we do see, why cant we see our seeing?
The true world is always one. Once a division into two is made, it is already the
phenomenal world. But most people remain unaware of the world of oneness. They might
be able to believe that such a world is possible by thinking about it philosophically. But the
only way to really experience it is to practice zazen and realize your true nature. Satori is a
matter of seeing the world of oneness. I am looking at this stick like this. As long as I
consider myself to be here, separate from the stick and looking at it, we remain two: myself
and the stick. I have given you the koan Mu to practice with and often ask you what Mu is.
As long as you believe you are here and you are practicing Mu as something separate from
you, then you and Mu remain separate and it will be impossible to tell me what Mu is. But

The Roshi holds up his stick.

Hekiganroku (Blue Cliff Record) 94

if you can forget yourself completely in the practice of Mu, you melt completely into Mu in
that practice, you become one with Mu. Then you suddenly awaken to the world of oneness.
This is satori. The same is true about our text today. When we dont see. This not seeing
is one. Why dont you see that? If we are able to see, it is because there are two things. If
it is truly one, there can be no seeing. For example, immediately after kensho, students are
given the koan: Stop the sound of the temple bell far in the distance. As long as you think
you are here, listening to the sound of the bell in the distance, you will never be able to stop
it. It cannot be stopped in the world of phenomena. You cannot do so unless you become
one with it. And when you do, there is neither the one who is listening nor that which is
listened to. What is the fact, then? If I tell you any more, it would amount to telling you
the answer to the koan, which might not be to your advantage when checking your
experience. At any rate, if there are two things it is the world of phenomena. The essential
world is always one. For Christians, as long as you believe God to be somewhere off in a
high place and consider yourself as very small down here below, it is not the real God. You
can never really understand God unless you become one with God. Thus, when I ask
Christians to practice Mu it is because they might thus directly experience the true God. I
understand that Christians also speak in terms of seeing God. Thus, if you practice Mu
and become truly one with Mu, in that way realizing the world of Mu, you will also clearly
realize the world of God. It is certainly not a case of a separation into above and below so
that there is a great separation like that between heaven and earth. Let me return to the
koan.
When we dont see, why cant we see our not-seeing? As I mentioned above, we
could also say, When we see, why cant we see our seeing? Seeing and not-seeing are one
and the same. The natural sciences have their origin in the duality between an observer
and an object of observation. There is a division into subject and object. The world of
natural science exists on the premise of always being able to observe. Here, however, we
are talking about the ox on the bare ground, the true self, the world of oneness.

If we see our not-seeing, that is, of course, not the true

aspect of not-seeing. In other words, if we believe we have seen where there is
actually no seeing, this is not true not-seeing. For not-seeing means there is nothing that
can be seen. To repeat, the only way is to experience it directly in satori.

If we dont see our not-seeing, then there is naturally not a

thing. How can it not be yourself? If we say that we cannot see the fact of notseeing, we must realize that not-seeing has nothing to do with things or matter. For, to be
sure, whenever there is matter it can be seen. Where there is not-seeing, there is no matter
of the objective world. How could it not be yourself? In other words, thats you! How could

Hekiganroku (Blue Cliff Record) 94

it not be you? This is the white ox on the bare ground, this is the true self. It is the world
that is always one.
To repeat once again, as long as there are two, there can never be true peace. The
U.S. and the Soviet Union are presently engaged in a standoff. The foundation in both
cases is the world of duality. Some might believe that the Soviets are the bad guys and
the Americans are the good guys. Actually, however, theyre both standing in the same
ring. In other words, both of them are attempting to get the advantage while remaining
ignorant of the world of oneness. Whatever their surface differences, theyre guilty of the
same crime. Here is my reason for constantly saying that I would like somehow to make
the worlds leaders aware of the world of oneness. And the first two persons on that list
right now would be Mr. Gorbachev and Mr. Reagan. They would doubtless laugh at me,
saying they are much too busy to practice zazen! Theres nothing I can do about it. But
those two men must be more clearly aware than anyone else that war is what they must
avoid at all costs. Thus I believe they would not really lead us into war, for such a war
would amount to the end of mankind. Theres nothing they can do but be patient and wait
out the situation. If more and more people were aware of the world of oneness, the world
would be a better and more peaceful place to live. For one thing, there would no longer be
any need to create weapons.
As I always say, if you want to be happy, you have to act on behalf of others. The
same holds for money. If you try to hoard money, you might gather quite a sum together,
but at some point its going to slip away from you. There may be some who hold on tight to
it to prevent that from happening and become quite rich as a result. But all of them should
silently reflect for a moment. All of us are going to die someday. What will you do with all
your riches then? Thats not a problem for us poor folks lacking that wealth to begin with,
but even the richest are bound to feel fear and trembling upon experiencing deaths
inexorable approach.
If we want to amass a fortune, we must not do so by dishonest means. Nowadays
the newspapers are filled with stories of people who resorted to questionable means to
become rich.

The Japanese often say, Il-gotten money is soon spent [akusen mi ni

tsukazu]. In other words, money obtained through dishonest means is the source of our
future unhappiness. The true spirit is one of After you, please. That means seeing to the
happiness of others before we seek our own profit and happiness.

On the Verse:

The whole elephant and the whole ox arent different for

people with cataracts. These lines are referring to those attempting to grasp

Hekiganroku (Blue Cliff Record) 94

their true self. The sutras contain the parable of the blind men feeling the elephant.
Many blind men were touching various parts of an elephant and attempting to decide
what it was. One them touched an ear and thought that an elephant must be like a
large lotus leaf. Another one touched the elephants leg and thought an elephant must
be like a great pillar. Another rubbed the elephants stomach and decided that an
elephant is like a large wall. None of them had a grasp on the totality of the elephant.
As you know, cataracts on the eyes prevent us from seeing clearly. Even though many
blind men feel different parts of the elephant, none of them succeed in grasping the
real elephant. Most people suffer from this blindness. It is as if there were cataracts
on their eyes. They are like the blind men feeling the elephant, and failing to see the
real thing. As long as you think of your true self as a concept in your head, you will
remain unable to grasp the whole. The only way to grasp the whole is to become one
with it. That is the reason I am always telling you to become with Mu. In other words,
no matter what particular part of the elephant you feel, as long as your eyes are cloudy,
it doesnt make any difference. You will never understand the whole by touching this
part or that part.

From of old, Zen adepts have all been feeling it and naming it.
From the distant past, even the so-called Zen adepts (i.e., those who might have had
some Zen experience) have been feeling it and attempting to give a name to it. But
long as we are still thinking about it, concepts are bound to enter in, which is not the
real thing.

For the person who has realized it clearly, so that all thoughts and

concepts are gone, it is just as we see it and just as we hear it. There is no need to
think or ponder about it. When you see something red, there is just that red. It is
extremely simple and clear. But, as the Verse says, even those persons considered to
be Zen adepts are all too apt to descend into intellectualizing. Even if you have had a
true kensho experience, there are still many intellectual elements remaining. This is
the reason why koans are given in rapid succession to clear away all that remaining
intellectualizing.

A person for whom all koans are clear and all concepts have

disappeared is said to have realized great enlightenment [daigo tettei]. Nowadays,

however, even people who have finished koan study might not know the first thing
about Zen, said Nakagawa Sen Roshi once with a sigh a disappointment.

Do you want to see the yellow-headed old guy right now? The
yellow-headed old guy is Shakyamuni Buddha. Do you really want to see Buddha?
the poet asks us. Although we speak in terms of Shakyamuni Buddha, it actually
refers to our true self, our essential nature, our Buddha-nature.

You might still

believe that only the Buddha has Buddha-nature, but thats not so. Our essential

Hekiganroku (Blue Cliff Record) 94

nature is the same as Buddha-nature. The color yellow is also a reference to gold,
which is considered something very precious. Often the figures of the Buddha are
gilded with gold. Do you want to meet up with the Buddha? Do you want to meet up
with your true self? Then listen to this:

Each grain of dust of each land is only halfway. These words

about each grain of dust are originally found in the Brahmajala Sutra [jap.: Bonmky]. In
a single grain of dust is contained the entire world. That same sutra says that in a single
leaf is Shakyamuni Buddha himself. In other words, each grain of dust is the entire
universe. I hold up this stick like this. This is one with the universe, you could say it is
the universe itself. Thus, we can say that in each grain of dust is contained the universe
(which might seem strange to say). It is the universe itself. When we say that each single
leaf is Shakyamuni Buddha himself, we are speaking about essential nature or Buddhanature. But even if we can understand that much, it is still not the real thing; we are still
only halfway, as the Verse says. Why? Because it is still not the true Buddha but rather
an explanation in your head. The myriad leaves or grains of dust are all in the phenomenal
world. In the essential world there is not a single thing. Even if you realize that a single
grain of dust is the entire universe, it is still only halfway. Why? Because in your essential
nature there is not one thing. So, to repeat, even to understand that each grain of dust is
Buddha-mind or essential nature is still only halfway. You have still to meet up with the
true Buddha. And the only way to do so is to come to a clear experience of your true nature.
Todays koan might seem quite difficult, depending on your way of examining
and understanding it.

Roshi holds up his stick.