Gokoku's Three Embarrassments

Banshō's commentary on the case

Great Master Jingguo, personal name Shoucheng, of Gokoku on Suicheng Mountain in Suizhou, and the second-generation Master Yanhua, personal name Zhiyuan, were together at Baoci in Hunan. When Baoci ascended the seat, Shoucheng asked, “What is true suchness and buddha-nature?” Baoci said, “Who does not have it?” After consultation ended, the head seat asked Shoucheng, “Did you understand the abbot's words when you questioned him?” Shoucheng said, “I did not.” The head seat said, “The abbot was so compassionate—why did you not understand? Who does not possess true suchness and buddha-nature? All beings of the four modes of birth and six paths possess it completely.” Shoucheng said, “Thank you, Head Seat, for explaining it through for me.” Jingguo, standing nearby, ground his teeth: “This old fellow has no eyes himself and further blinds another.” He called Shoucheng and asked, “What did the head seat just say?” Shoucheng recounted that he had not understood and that the head seat had explained it, exactly as above. Jingguo said, “Senior monk, the Buddha-Dharma is not this principle. If you do not believe me, go ask the head of the hall.” Shoucheng went up and fully reported the preceding interpretation. Baoci also said, “The Buddha-Dharma is not this principle.” Shoucheng said, “Just now I asked the third seat, and he too did not approve. Therefore he told me to come ask. I ask your compassion to decide and explain it for me.” Baoci said, “Go ask the third seat.” Shoucheng came down, bowed, and asked. Jingguo said, “Simply ask.” Shoucheng asked, “What is true suchness and buddha-nature?” Jingguo said, “Who has it?” At these words Shoucheng accorded in awakening. He bowed twice in thanks and said, “Whether you remain in the community or emerge to teach, I vow to assist you.” Later they succeeded one another as abbots.³ Everywhere this story is called Gokoku's Three Embarrassments, paired with Hofuku's Four Deceptions. For one who has not penetrated the barrier, it is extremely difficult to approach. Have you not seen a monk ask Zen Master Jian of Yunju, “What about lodging alone on a solitary peak?” Yunju said, “You do not sleep in the nine-bay monks' hall. Who told you to lodge alone on a solitary peak?” Though this story has no arcane subtlety, it greatly opens and discloses. Raise this one corner and the other three may be seen. Dongshan's Inscription within the Mysterious says: Peaks and ranges stand outstanding; the crane does not halt its mechanism. The numinous tree rises far away; the phoenix has no place to rely. The monk instead asked, “What about when a crane stands on a solitary pine?” His foolish-sitting practice had reached a certain point, and he pasted this little native scenery on his forehead to present it whenever he met someone. He did not know that only when solitary danger is not established is the Way lofty. In Tiantai teaching this is called falling from the summit. Thus Gokoku said, “One embarrassment for the one beneath the ground.” The monk did not make his livelihood in solitary danger. He next presented a place where ice is withered and snow aged. Again he did not know that in utter dryness moisture still arises, while in cold clarity warmth is required. Thus Gokoku said, “One embarrassment after the sun rises.” The monk had twice reversed himself within the spear and twice been blocked by Gokoku. Having no recourse, he asked about the flourishing and decline of the institutional teaching: “During the Huichang suppression, where did the benevolent Dharma-protecting deities go?” Banshō reports that Tang Emperor Wuzong favored Daoist immortality practices and suppressed 260,500 monks and nuns, ordering them back to lay life late in the eighth month of Huichang 5. He says the emperor took alchemical drugs, became increasingly agitated and unstable in anger and pleasure, and died of elixir poisoning early in the third month of year 6, scarcely half a year later. After Xuanzong took the throne, Buddhist monasteries multiplied threefold.⁴ Reasoning in terms of deities: without Wuzong's smaller suppression, how would Xuanzong's great restoration have occurred? The skillful expedients of benevolent deities are certainly beyond ordinary people. From the viewpoint of patch-robed monks, the Dharma gate originally has no flourishing or decline; how could benevolent deities come or go? Thus Gokoku said, “One embarrassment for the two at the triple gate.” For Banshō to speak this way is already mistakenly adding a footnote for people. Have you also not seen a monk ask, “What about when mind and dharmas are both forgotten?” Gokoku said, “Not washing the face.” The monk asked, “What about when the moon sets in a cold pool?” Gokoku said, “Not washing the face.” The monk asked, “What about when illumination and object are both forgotten?” Gokoku said, “Not washing the face.” One cannot explain everything from the beginning in this fashion. What happens when one does not explain? Tendō has his verse on the old case. The Third Ancestor said, “The Great Way's substance is broad, neither easy nor difficult. Narrow views and foxlike doubts make it more urgent and more delayed.” Long ago two monks traveled together. The impatient one went ahead and called to the one behind, “Time passes swiftly—hurry and come up.” The latter said, “The Great Way is broad. What is the hurry?” Banshō once saw two verses handwritten by National Teacher Shan of Yuantong: Time passes swiftly—hurry and come up. Tread upon the head of the road; the udumbara opens. The Great Way is broad. What is the hurry? Open your belly and wrap it all at once. These two verses of Yuantong resemble this monk questioning and Gokoku answering: each possesses one eye. The first two lines of Tendō's verse resemble sharp ambition greedy for glory; the last two, withdrawing and retiring from office. Ban Chao of the Later Han was poor and worked copying documents. Throwing down his brush, he said, “A great man should imitate Zhang Qian and Fu Jiezi, establishing merit in distant lands and obtaining a marquisate ten thousand miles away. How can he long serve among brush and inkstone?” Later he campaigned in the western regions and was enfeoffed Marquis Pacifying the Distance. This compares with the monk extending his head too far in his three questions.⁵ Yang Zhen of the Later Han, governor of Jingzhou, was by nature impartial and incorruptible and did not accept private requests. His descendants ate vegetables and walked. Old family friends wanted to establish property for them, but Yang refused: “Let later generations call them descendants of an incorrupt official. Is this not a generous inheritance?” According to the Records of the Historian, Xu You withdrew on Mount Ji, eating from the mountain and drinking from the river. When Yao offered him imperial rule, Xu washed his ears at the river. Chaofu, leading an ox to drink, asked, “Other people wash their faces; why do you alone wash your ears?” Xu said, “I heard Yao ask me to become chief of the nine provinces, so I wash away right and wrong.” Chaofu said, “A camphor tree grows on a high mountain where craftsmen cannot reach it. If you wanted to avoid the world, why did you not hide deeply? Now you roam among people seeking reputation.” Fearing the water would pollute his ox's mouth, he led it upstream to drink.⁵ Tendō uses Yang Zhen, Xu You, and Chaofu to versify the Three Embarrassments. Yet Tong'an says: What is muddy is muddy of itself; what is clear is clear. Awakening and affliction are equally empty and level. This monk and Gokoku have put it down. It does not concern any of you. Each of you, please follow what is convenient.