Jōshū's Stone Bridge

Engo's commentary on the case

Jōshū had a stone bridge, reportedly built by Li Ying. It remains famous throughout the world. A 略彴 is a single-log footbridge.² The monk deliberately diminishes Jōshū's imposing radiance by asking, “I have long heard of Jōshū's stone bridge. Now that I have arrived, I see only a single-log footbridge.” Jōshū immediately says, “You see only the single-log footbridge; you do not see the stone bridge.” Judged by the question, this resembles ordinary conversation. Jōshū uses it to fish for him, and the monk predictably comes onto the hook. He follows by asking, “What is the stone bridge?” Jōshū says, “It carries donkeys across; it carries horses across.” Within his words there is naturally a place to emerge. Jōshū does not resemble Rinzai and Tokusan, wielding staff and shout. He kills and gives life only through words and phrases. Viewed casually, this public case resembles an ordinary contest of responsive edges. Even so, it is undeniably difficult to approach. One day Jōshū and the head monk were looking at the stone bridge. Jōshū asked, “Who built it?” The head monk said, “Li Ying.” Jōshū asked, “When he built it, where did he begin?” The head monk had no response. Jōshū said, “Ordinarily you speak of the stone bridge, but when asked where work began, you do not know.” Another day, while Jōshū was sweeping, a monk asked, “Master, you are a good teacher. Why is there dust?” Jōshū said, “It came from outside.” The monk asked, “In a pure monastery, why is there dust?” Jōshū said, “There is another speck.” Another monk asked, “What is the Way?” Jōshū said, “The one outside the wall.” The monk said, “I am not asking about that road; I am asking about the great Way.” Jōshū said, “The great road runs through Chang'an.”³ Jōshū particularly uses this mechanism. Reaching a place plain, solid, and secure, he helps people without injuring edge or hand. Naturally solitary and steep, he uses this mechanism with exquisite skill. Setchō's verse says: “Not establishing solitary peril, the Way is lofty.” Setchō versifies where Jōshū ordinarily helps people. Jōshū does not establish arcane subtlety or solitary peril. He is unlike teachers elsewhere who speak of smashing empty space, shattering Mount Sumeru, dust arising at the sea floor, or Sumeru stirring waves, and only then call it the ancestral Way. Thus Setchō says, “Not establishing solitary peril, the Way is lofty.” A wall ten thousand fathoms high displays the Buddha Dharma as extraordinary and efficacious. Yet although solitary, perilous, and steep, it does not equal not establishing solitary peril at all. Simply ordinary and natural, turning smoothly like a wheel: without establishing, it establishes itself; without height, it is high of itself. Only when the mechanism emerges beyond solitary peril does arcane subtlety appear. Therefore Setchō says, “Entering the sea, one still must fish for a giant ao-turtle.” See an eyed lineage teacher casually lower one phrase and use one mechanism: not fishing for shrimp, clams, snails, or mussels, but directly fishing for the giant ao. This is undeniably adept. This line reveals the preceding public case. “Laughable—the old Guanxi of the same age.” Have you not seen a monk ask Guanxi, “I have long heard of Guanxi. Now that I have arrived, I see only a hemp-soaking pool.” Guanxi said, “You see only the hemp-soaking pool; you do not see Guanxi.” The monk asked, “What is Guanxi?” Guanxi said, “Swift as a split arrow.” Another monk asked Huanglong, “I have long heard of the Yellow Dragon. Now that I have arrived, I see only a red-spotted snake.” Huanglong said, “You see only the red-spotted snake; you do not see the Yellow Dragon.” The monk asked, “What is the Yellow Dragon?” Huanglong said, “Dragging along.” The monk asked, “What if it suddenly encounters the golden-winged bird?” Huanglong said, “Its life would be difficult to preserve.” The monk said, “Then it would be eaten.” Huanglong said, “Thank you for the offering.”⁴ All of this establishes solitary peril. It is correct as far as it goes, but cannot avoid expending effort. In the end it does not equal Jōshū's ordinary function. Therefore Setchō says, “He could say ‘Swift as a split arrow,’ yet even that was labor in vain.” Set Guanxi and Huanglong aside. Jōshū says, “It carries donkeys across; it carries horses across.” How do you understand it? Try to distinguish.