Shishō's Succession

Banshō's commentary on the case

Hōgen had long investigated with Changqing Huileng, yet afterward succeeded Jizō. Head Seat Shishō of Changqing's line had ordinarily discussed old and present cases with Hōgen and was inwardly enraged by this. He led an assembly expressly to Fuzhou to confront him. Knowing this, Hōgen went out to meet the entire group and gave them exceptional courtesy. Host and guests took their respective places, each hanging up a whisk. During tea Shishō's expression suddenly changed. Raising his voice, he said, “Elder, whom did you succeed when you opened the hall?” Hōgen said, “Jizō.” Shishō said, “Why have you so greatly betrayed our late teacher Changqing? I spent more than ten years with you in the same assembly, discussing old and present without distance between us. Why did you instead succeed Jizō?” This matter does not lie in many years or long study. Consider the Overnight-Awakened and Ji of Gaoting: how could an outsider assess them?³ Head Seat Shishō defended his house style as a partisan. Blocking discussion, he produced criticism sideways. Deeply concerned for those who did not understand a comprehensive approach, Hōgen at that time composed the Treatise on Ten Admonishments to warn them. Students cannot afford not to read it.⁴ Human feeling and the power of the Way differ as far as heaven from earth. Hōgen therefore answered with the matter of one's own share: “I do not understand one turning encounter.” This was the manner of a broad and generous house—neither arguing nor contending—while using something repeatedly discussed in Changqing's assembly to test him. Shishō relied on their former relationship. The moment Hōgen pressed him, he split into seven flowers and eight fragments. His followers rushed to save him and showed themselves still more incapable. One may say that when an army has lost, it cannot withstand even a broom sweeping it. Shishō and the assembly withdrew in shame. Hōgen then stopped them briefly and said, “Head Seat, killing father or mother still admits repentance. Slandering great prajñā is truly difficult to repent.” Shishō finally had no answer.⁵ From then on he instead studied with Hōgen, clarified his own view, and never opened a hall. The ancients responded well to what came badly and compassionately to what came in anger, then opened people through the equal wisdom of Buddha. Even Shishō's later succession to Hōgen was insufficient to repay such deep generosity and wash away his first intention.¹ Tendō takes only Shishō's question and Hōgen's final phrase. In versifying them, beginning and end naturally stand upright. The preface to the Sutra of Perfect Enlightenment says, “Mind is originally Buddha. Because thought arises, it drifts and sinks. The bank in truth does not move; because the boat travels, it appears to race.” The Huayan Sutra says, “There is a great scripture scroll equal in measure to the three-thousandfold world within a single mote of dust. It is likewise so in every mote. A clear-eyed person breaks the mote, releases the scripture scroll, and benefits all people.”⁶ Tendō draws on two great scriptures and gathers them into one couplet. As for brushing aside the myriad phenomena: whose myriad phenomena are they? Who is the one alone exposed? This is a ready-made case; the house law always remains. Who further establishes a gate and court or opens doors and windows? In the Huayan teaching, three boats delighting in the moon each see it follow their boat; one moon responds alone over a thousand li of limpid river. Huichong's poem says, “The river divides where the ridge's formation breaks; spring enters and the burned scars turn green.” Xie Xuanhui's poem says, “Remaining sunset clouds scatter into brocade; the limpid river is pure as white silk.” The moon follows three boats; spring follows a hundred grasses. The boats and grasses are the myriad phenomena; moon and spring are the body alone exposed. Tendō's verse is already very coarse-minded in seeing “brushed aside” and “not brushed aside.” Here one should only attend carefully to fine detail.² Do you not see? Head Seat Zifang also came from Changqing. Hōgen raised the preceding story and asked him. Zifang likewise raised his whisk. Hōgen said, “How could this do?” Zifang asked, “What is the Reverend's honored intent?” Hōgen asked, “What do you call the myriad phenomena?” Zifang said, “The ancient did not brush aside the myriad phenomena.” Hōgen said, “‘Amid the myriad phenomena, the body alone is exposed’—why speak of brushing aside or not?” Zifang suddenly awakened.³ At the end of the earlier story Hōgen said, “‘Amid the myriad phenomena, the body alone is exposed’—well?” At the end of this story he says, “‘Amid the myriad phenomena, the body alone is exposed’—why speak of brushing aside or not?” It may be said: wishing to go, return at once; returning, one attains it. Calculated out, the territory is painfully small. Masters Shishō and Zifang investigated subtlety and lost the source—the fault of turbid wisdom circulating. Tao Yuanming's “Return Home” says, “The three paths have grown wild, yet pine and chrysanthemum remain.” Jiang Xu, style-name Yuanqing, opened three paths; only Yang Zhong and Qiu Zhong visited him. This verse shows Hōgen receiving the words and realizing the source, opening the subtle understanding of both teachers without losing Changqing's intent. What is Changqing's intent? Amid the myriad phenomena, the body alone is exposed.