Unmon's Flowering Hedge

Engo's commentary on the case

Do all of you know where this monk's question lies and where Unmon's answer lies? If you know, there are two mouths together, without a single tongue. If you do not, you cannot avoid muddle. A monk asked Gensha, “What is the pure Dharma body?” Gensha said, “Dripping with pus.” With the diamond eye, try to distinguish it. Unmon differs from other people. Sometimes he holds fast, a wall standing ten thousand fathoms high, with nowhere for you to approach. Sometimes he opens a single narrow road for you, sharing death and sharing life. Unmon's three-inch tongue is exceedingly close and precise. Some say he answered casually, following whatever color appeared. If you understand it that way, where has Unmon fallen? This is a matter inside the house; do not calculate outside. Hyakujō said, “The myriad forms and appearances, every spoken word, all turn and return to oneself.” Make them turn smoothly, like a wheel; speak from the vividly alive place. If you deliberate and ponder, you have already fallen into the second phrase. Yongjia said: Awakening to the Dharma body, there is not a single thing; original source and self-nature are the natural, true buddha. Unmon tests this monk, yet the monk too is a member of his house. An experienced practitioner, he knows the household matter. He advances: “If I simply go on like this, what then?” Unmon says, “A golden-haired lion.” Does Unmon approve him or not? Does he praise him or blame him? Gantō said, “When battle is discussed, each person stands at the turning place.” He also said, “Study a living phrase, not a dead phrase. Recognize beneath a living phrase and you will not forget through endless ages. Recognize beneath a dead phrase and you cannot even save yourself.” Another monk asked Unmon, “Is the Buddha Dharma like the moon in water?” Unmon said, “The clear waves leave no road through.” The monk advanced: “Where did you obtain it, Master?” Unmon said, “If you ask again, where did it come from?” The monk said, “If I go just so, what then?” Unmon said, “A road through layered passes and mountains.” Know that this matter does not reside in words and phrases. It is like fire struck from stone, like a flash of lightning. Whether you grasp it or fail to grasp it, you still cannot avoid losing body and life. Setchō is a person within it; he versifies it head-on. Setchō takes his cue from the occasion and gives the signal; at the movement of a string he distinguishes the tune. He judges it phrase by phrase. This verse does not differ from the form of “raising the old case.” After “A flowering hedge,” he immediately says, “Do not be muddled.” Everyone says Unmon answered casually, and all understand him through emotional interpretation. Setchō therefore supplies the provisions proper to his original share and says, “Do not be muddled.”² Unmon's intent is not located in the flowering hedge. Therefore Setchō says, “The star is on the balance beam, not in the pan.” This line leaks excessively. There is originally no moon in the water; the moon is in the blue sky. Likewise the star is on the scale and not in the pan. Tell me: which is the scale? If you can distinguish it clearly, you do not fail Setchō.³ At this point the ancients were undeniably compassionate. They plainly tell you, “It is not here; it is over there.” But where is “over there”? This completes the verse's first portion. The latter versifies the monk's question, “If I simply go on like this, what then?” Setchō says, “This monk is far too groundless.” Does the monk accord on the bright side or the dark side? Does he say it because he understands, or because he does not? “A golden-haired lion: everyone look!” Do you see the golden-haired lion? Blind!⁴