Jōshū Puts His Sandals on His Head

Engo's commentary on the case

Jōshū was Nansen's true son. When the head is spoken, he understands the tail; as soon as something is raised, he knows where it lands. In the evening Nansen again related the preceding story and questioned Jōshū. Jōshū was an old adept. He immediately took off his straw sandals, put them on his head, and went out. Nansen said, “If you had been there, you would indeed have saved the cat.” Tell me: is it really so, or not? Nansen had said, “If you can speak, I will not cut it”—like fire struck from stone or a flash of lightning. Jōshū immediately took off his straw sandals, put them on his head, and went out. He investigated the living phrase, not the dead phrase: new every day, new every moment. A thousand sages could not shift it by so much as a strand of silk. One must bring forth the treasures of one's own house before the whole mechanism and great function can be seen. He says, “I am Dharma king, free within the Dharma.” Many people misunderstand. Some say Jōshū provisionally made the straw sandals stand for the cat. Others say he waited for Nansen to say, “If you can speak, I will not cut it,” then put the sandals on his head and went out, meaning, “You killed the cat yourself; it has nothing to do with me.” None of this has any connection. It is only playing with clever spirits.² They entirely fail to know that the ancients' intent covered universally like heaven and supported universally like earth. Father and son met one another; their responsive edges accorded. When one raised the head, the other immediately understood the tail. Students today do not recognize the ancients' turning place. They speculate emptily along conceptual roads. If you want to see, simply go to the place where Nansen and Jōshū turn. There it is best to see. The verse says: “The public case concluded; he came and asked Jōshū.” Head monk Qing said, “It resembles someone concluding a legal case. Eight blows are eight blows; thirteen are thirteen. It has already been decided.” Then Nansen picked it up and questioned Jōshū. Jōshū was a person inside Nansen's house and understood Nansen's intent. He was a thoroughly penetrating person: when blocked or struck, he immediately turned. He possessed the eyes and brains of an adept of the original share. As soon as he heard it raised, he sprang up and moved. Setchō says, “Within Chang'an city, roam at leisure.” This leaks and delays quite a bit. An ancient said, “Although Chang'an is delightful, it is not a place to stay long.” Another said, “Chang'an is exceedingly noisy; my country is peaceful.” One must recognize the fitting occasion and distinguish auspicious from ominous.⁴ “Straw sandals worn on the head—no one understands.” At the place of wearing the straw sandals there is only this little bit, though there are not so many matters. Therefore it is said, “I alone can know; I alone can realize.” Only then can one see the place where Nansen, Jōshū, and Setchō attain together and function together. Tell me: how do you understand it now? “Returning to the home mountain, then immediately rest.” Where is the home mountain? If Setchō did not understand, he certainly would not have spoken this way. Since he understood, tell me: where is the home mountain? He immediately strikes.