Zuigan's Constant Principle

Banshō's commentary on the case

Zen Master Shiyan of Zuigan in Taizhou was a man of Min whose family name was Xu. When he first questioned Gantō, he set up a name, established a title, and coined the expression “fundamental constant principle.” Gantō sometimes lets people through. He only illuminated and broke it open for him, saying, “It moves.” Fortunately Zuigan escaped the thirty blows he deserved. Yet he still disregarded danger and destruction and asked, “What about when it moves?” He stroked the tiger's head and braided the tiger's tail. Gantō, half drunk and half awake, let him through once more. He only illuminated and broke it open for him, saying, “You do not see the fundamental constant principle.” A house of great scope accommodates things in this way. Zuigan stood thinking. Here he had arrived precisely at the place before Dead Tree Cliff where wrong roads are many. Gantō, already sparing neither body nor life, cut off the escape route for him and split open the public highway to Chang'an right before him: “If you affirm it, you have not escaped sense faculties and their objects. If you do not affirm it, you sink forever in birth and death.” Isan called this showing the claws and teeth of the Dharma cave: capturing someone alive, without the slightest spare interval.³ A monk from Kassan's assembly went to Shishuang. As soon as he entered the gate he said, “How are you?” Shishuang said, “No need, ācārya.” The monk said, “Then, farewell.” He next went to Gantō and proceeded as before. Gantō exhaled twice. The monk said, “Then, farewell.” Just as he turned to leave, Gantō said, “Though he is a young man, he can still take charge.” The monk returned and reported this to Kassan. The next day Kassan ascended the hall, summoned him, and had him recount the preceding exchange in full. Kassan said, “Assembly, do you understand? If no one can say, this old monk will not begrudge two eyebrow hairs and will speak.” He then said, “Shishuang has a death-dealing knife but no life-giving sword. Gantō has both a death-dealing knife and a life-giving sword.”⁴ In the Rinzai line this is called “the seven affairs carried on the body.” Gantō saw that Zuigan's intent in seeking instruction was sincere. This was not a time for testing and discriminating through sharp exchanges. Therefore, pitying beings and extending compassion, he met him eye to eye in the Way. Zuigan awakened in accord with his words.⁵ Later Zuigan called to himself, “Master!” and warned, “Do not be deceived by others.” This was because, once he had met that poisonous hand, he could not forget it through endless ages. No one past or present has taken up this exchange. If not Tendō, on whom could we rely to appreciate it? A secular record says Pan Yue and Xiahou Zhan were friends and both had beautiful appearances. Zhang Wei praised “the jade disk of Mr. He, lustrous and without flaw; the pearl of the Marquis of Sui, round and unbored.”⁶ Shave a square bamboo staff round; cut apart a purple felt rug. Grind white jade into an ivory comb. Hammer gold into brass chopsticks. Tie a knot in a bowstring. Put a handle on an alms bowl. Turn the light around, carefully examine yourself, and see: who does not act like this? Hyakujō said, “Numinous radiance shines alone, far removed from faculties and objects.” If you affirm, you have not escaped faculties and objects. Take away the road of affirmation, and faculties and objects are empty of themselves. Once the six faculties and six objects are empty, the six consciousnesses return of themselves to the ocean of awakening.⁷ Whenever a thing has corners and edges, it cannot turn freely. If you want to be vividly alive, unstuck and without dependence, direct your eyes solely to the place of affirmation and nonaffirmation. Naturally you will abide neither on this bank, nor on the other bank, nor in midstream. For this reason Dongshan half affirmed and half did not affirm; for this reason Sozan could not affirm completely. Do you recognize this person's plan for returning? The golden lock and mysterious barrier cannot detain him; traveling a different road, for now he cycles on.