Preface One

The life-vein of the supreme sages; the great function of the successive patriarchs; a wondrous formula for transforming one’s very bones; a marvelous art for nourishing the spirit—these are found in Chan Master Xuedou alone. Endowed with the true eye that transcends schools and conventions, he raised aloft the proper command without revealing any trace of his method. Wielding the hammer and tongs that cook the Buddhas and forge the patriarchs, he set forth in verse the essential handle by which patch-robed monks may rise upward. Before silver mountains and iron walls, who would dare investigate? Like a mosquito biting an iron ox, one cannot find a place to begin. Without encountering a great master, how could one fathom such profundity and subtlety? There was the venerable Foguո.

While residing at Blue Cliff, students, bewildered, came to seek instruction. The venerable master, compassionately extending his kindness, sifted out the sources and origins and analyzed the underlying principles. He pointed directly before them—how could he establish knowledge and views? He threaded the hundred kōans together from beginning to end, examining this whole band of old fellows one by one. You should know that the jade disc of Zhao was originally without flaw; Xiangru merely deceived the King of Qin. The ultimate Way is truly wordless, yet lineage masters compassionately offer teachings to remedy abuses.

If one sees in this way, one will know his thoroughgoing grandmotherly concern. But if one clings to phrases and sinks into words, one cannot avoid extinguishing the Buddha-seed. (Puzhao) was fortunate to attend the Master and hear what had not been heard. Fellow practitioners compiled these notes into a volume; I, in my ineptitude, recount its beginning and course.

Respectfully prefaced by the bhikṣu Puzhao, a student of the patriarchal lineage, on the last day of late spring in the wushen year of the Jianyan era.

Preface Two

Only after the Forty-two-Section Sūtra entered China did people first know of the Buddha. Only after Bodhidharma transmitted the robe to the Sixth Patriarch did sayings and phrases first arise. “Originally there is not a single thing” became the Southern school; “Constantly polish and wipe it” became the Northern school. Thus Chan-school verses on ancient cases came into circulation. Its followers developed methods of overturning verdicts, berating Buddhas and reviling patriarchs, stopping at nothing. Among them were some who deeply grasped the living method of our poets. Yet for what is called the highest truth, what use are words and phrases? Xuedou and Yuanwu were earnest in their grandmotherly concern. Dahui had already consigned it to the flames. Zhang Wei, styled Mingyuan, of Yuzhong, rekindled the dead ashes and had it printed anew. Was he too one whose grandmotherly concern was earnest?

Prefaced by Fang Hui, styled Wanli, of Ziyang Mountain, on the eighth day of the fourth month, the guichou day, in the gengzi year of the Dade era.

Preface Three

The Blue Cliff Record was expounded by Great Master Yuanwu. His foremost disciple, Chan Master Dahui, burned and discarded the book. Among all worldly dharmas, attachment is to be avoided. Nothing is more revered by disciples of the Buddha than the Buddha, yet at times they even revile him. This is because there is self but no other; it proceeds from oneself, not from another. If one abandons oneself to pursue external things, one will inevitably lose oneself. Mind and the Way are one; the Way and the myriad things are one, filling all of empty space.

Where could one go that is not the Way? Ordinary people, however, see only what they can see and do not see what they cannot see. They seek it from others, and others speak to them of it. As in Su Dongpo’s discourse on the sun, they speculate back and forth, and the farther they go, the more they lose it. Even our Master, having embodied the Way, still wished to be wordless. How much more so in the case of the Buddhists, whose teaching is supramundane—how could it be sought through written words and language? Nevertheless, there are also things that cannot be discarded.

The wise are few, and the foolish many. Those who have studied are few, and those who have not are many. The Buddhist Canon comprises more than five thousand volumes, all prepared for future ages. If words could indeed be dispensed with, old Śākyamuni would simply have kept silent. Why would he have gone on talking so? The principles of the world indeed lie within the ordinary, yet transcend its outward bounds. Though they may seem easy to know, they are in fact not easily known by those who do not seek them from others.

one will never attain them in a lifetime. In ancient times, those renowned throughout the world were either outstanding among a thousand or exceptional among ten thousand. The sword of Tai’e is the sharpest sword under heaven. On mountains it slays tigers and leopards; in the water it cuts down dragons and serpents. People think that is all there is to know about it. Yet the ancients knew how to use it well: mounting the city walls to do battle, they wielded it with the wind, and the three armies suffered a great rout, their blood flowing red for a thousand leagues.

How could one doubt everything beyond one’s own abilities? Since first hearing of this book, I had sought it most earnestly. The Zhang family of Yuzhong then had it newly carved into woodblocks and came to consult me. I therefore commended and completed the undertaking, and also wrote this preface.

Written by Zhou Chi of Liaocheng, the layman Xiuxiu of Yucen, at his temporary lodging by Guan Bridge in Qiantang, on an auspicious day in the third month of the yisi year, the ninth year of the Dade era.

Preface Four

Someone asked, “Regarding the composition and destruction of the Blue Cliff Record, which was right?” He replied, “Both were right. When Yanqu came east, he transmitted the Mind-Seal directly, without establishing written words—this is certainly so. Yet who, after all, composed the various treatises on the Bloodstream and Returning to Emptiness? The ancients said, ‘Not dependent on words, yet not apart from words.’ This is truly understanding speech. It has enabled everyone, at the moment of rolling up a blind, hearing a clapper, raising a finger, or touching a foot, to bring the great matter to completion. What need, then, is there for words? Ever since the flower was held up and the smile passed on...”

and after the gatepost had fallen, once one enters into words and phrases, there can be no transmission without written words. Thus they too cannot be discarded. I have often said that the books of the patriarchal teaching came to be called “public cases”: this began in the Tang and flourished in the Song, and has a long history. The two characters were originally terms from official documents in worldly affairs. Their use has three aspects. When wall-gazing has been accomplished and traveling on foot is complete, the stars of the fixed basin are difficult to discern and the tendency toward the wild fox is easy to fall into. Those endowed with the eye examine and distinguish them.

With a single shout or a single cry, one must see genuine attainment. It is like an old magistrate trying a case and judging guilt: he sees thoroughly into its depths, leaving no circumstance undisclosed. This is the first. Next are those newly come from Lingnan, who have not yet drunk the waters of the Western River. At the branching paths where sheep are lost, one readily weeps; the needle that points to the sea must point south. With compassionate hearts, they are guided onward. One blow leaves one mark, so that they may be made to realize and awaken. It is like a judicial official applying the law to reverse an unjust conviction and save people from death. This is the second. Next are those deeply concerned when crops are harmed.

and tethering the donkey is important. The resolve of one learning chess must be focused; the colors of dyed silk readily evoke sorrow. Great good-knowing advisors entrust disciples with the task, causing their minds to die upon the meditation cushion; with every movement, there is investigation. It is like government offices issuing statutes and regulations, enabling people to read the laws and know the rules. The moment an evil thought arises, it is immediately extinguished. This is the third. They provide books and registers, establish case files, lay out situations and conditions, and make standards and regulations. How is this different, at first, from the golden rules, jade statutes, and clear legal codes of the world?

How was this different at the outset? Perhaps this was why the patriarchs established such cases and left them to the monastic community. Yet since the age of declining Dharma, people have sought the wondrous mind in blighted paper and entrusted the true Dharma to verbal talk. Though they may enumerate every ghost and spirit, they still do not leave the register. They lean on another’s doorway and let themselves be called gentlemen. The sword is gone, yet they still mark the boat; the rabbit has fled, yet the stump is not moved. Their bellies are full of tangled vines, and they can pose a thousand winding questions. What does this have to do with the great matter of birth and death?

yet in the end said that he had not spoken a single word. How could he deceive us? Yuanwu’s intention was the Buddha’s intention in expounding the sūtras; Dahui’s intention was the Buddha’s intention in withholding speech. Yu, Ji, and Master Yan would all have done the same had they exchanged places. Whether pushing or pulling, the sole aim is to keep the cart moving. More than two hundred years have now passed, and Zhang Mingyuan of Yuzhong has again carved it into printing blocks to perpetuate its transmission. Is this a renewal of spring for the patriarchal teaching, or is it simply that worldly circumstances have their appointed course?

Yet the circulation of this book is of great consequence. If people see water and immediately take it for the sea, or mistake a pointing finger for the moon, then not only would Dahui be troubled, but Yuanwu too would have to free them from their adhesions and untie their bonds. An ancient poem on a portrait says: “Clearly there is Master Zhang upon the paper; though one calls out with all one’s strength, he will not answer.” Before wishing to read this book, first investigate these words.

Written by the Elder of the Three Teachings on the full-moon day of the fourth month in the jiachen year of the Dade era.

Written by the Elder of the Three Teachings on the full-moon day of the fourth month in the Jiachen year.