Baso Is Unwell

Banshō's commentary on the case

The ancients still performed buddha-work while ill. When a severe obstruction of illness suddenly arose for Nanyue Huisi, he used the illness itself as an occasion. He investigated: Illness arises from karma. Karma arises from delusion. Delusion arises from mind. Mind originally has no arising. From where could illness exist? After forming this thought, Banshō reports, Huisi suddenly recovered.¹ Banshō says: From tathagata Zen he found a place of ease. Zen Master Shen of Fengsheng in the Western Capital used the maneuver of the nun Zongchi. When illness arose, he made a verse: Breath cut off, emotional threads cut off; raise an intention—there is no road of intention. Even blinking the eyes has no strength; year after year, not leaving the door. Although this is patriarchal Zen, it greatly resembles an old crow inside a cloth bag. Reverend Daokai of Fuyō said, “This one verse naturally succeeds our school.” Banshō says: although so, it is already too much. Still, there is another matter. Great Master Baso was different. The monastery director did not dare ask directly whether the illness had improved or worsened. He inquired discreetly, “Reverend, how is your honored condition these recent days?” Baso did not speak of tathagata Zen or patriarchal Zen. He only said, “Sun-Face Buddha, Moon-Face Buddha.” Tell me: what was his intent? Foguo said, “Today many people say Baso was receiving the monastery director. Some strain their eyes and say, ‘It is here: the left and right eyes are Sun-Face Buddha and Moon-Face Buddha.’ Others say, ‘Order some Pingwei stomach powder.’ What handle do such readings have?”³ Zen Master Yanshou said, “There is no name that does not proclaim a tathagata's title and no thing that does not expound Vairocana's form.” Banshō says: these two Buddha names occur in the Scripture of Buddha Names. Ultimately, what was the Great Master's intent? Have you not heard, “The foal tramples everyone under heaven to death”? Tianjue versified: The colt of Shifang, its energy innately fierce, kicks and stamps while walking atop Vairocana's crown. Just when spleen pain and fingertip ache afflict him, even in illness his mind retains its deft activity. Banshō says: original nature is hard to change; mountains and rivers are easy to alter. This verse says that even while Baso was in the provisional condition of illness, he used the matter of his own portion for others. Our own physical bodies are strong and healthy; we must not fail Baso or neglect Tendō. These two buddhas, Sun Face and Moon Face, are like a shooting star and rolling lightning, allowing no deliberation.² Long ago, a palace of Qin was said to possess a jade mirror. When it reflected assembled officials, their livers, gallbladders, organs, and viscera all appeared. When foxes and wildcats transformed into humans, the mirror showed only their original forms. This figures concealment without partiality; it is not an established account of an actual diagnostic mirror or shapeshifting animals.⁴ The Record of Mutual Responses among Kinds says that the shore at Langfeng produces a pearl which, placed in a vessel, turns by itself. It is called a “running pearl.” This versifies Baso's mind as an ancient mirror and his responsive capacity as a running pearl, leaving no trace or shadow. Gold refined a hundred times is subject to an adept's drill and hammer. One loom's silk is subject to a skilled craftsperson's knife and ruler. A monk asked Ungan, “Is a person who preserves the great matter and that one one or two?” Ungan said, “Is one loom's silk one length or two lengths?” Dongshan answered in the monk's place, “It is like a person grafting wood.” Here environment meets spirit, wisdom merges with principle, sky and water share one autumn, and ruler and minister accord in the Way.⁵ When silk meets knife and ruler, cutting and tailoring follow the craftsperson. When gold meets drill and hammer, forging and refinement lie with oneself. Tell me: on the patch-robed monk's side, what marginal affair is brought to completion? Sun-Face Buddha, Moon-Face Buddha.