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 Chuzhuo Wencai (1273-1352) 
 
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Chuzhuo Wencai (1273-1352), Patriarch of the Sixtieth
Generation
60th Generational
Patriarch Dhyana Master Wen Tsai of Tswun Jwo Monastery 
Lives of the Patriarchs 
Composed by the Elder Master Hsu Yun ( Xuyun, 1840-1959) 
Commentary by the Venerable Master Hsuan Hua ( Xuanhua,
1918-1995) 
, May 18, 1985 
Vajra Bodhi Sea (VBS): A Monthly Journal of Orthodox
Buddhism, Nos. 270-271. 
 <a
href="http://www.drbachinese.org/vbs/publish/270/vbs270p013.htm"
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target="_blank">http://www.drbachinese.org/vbs/publish/270/vbs270p013.htm
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<a href="http://www.drbachinese.org/vbs/publish/271/vbs271p013.htm"
target="_blank">http://www.drbachinese.org/vbs/publish/271/vbs271p013.htm
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<blockquote>
Text: 
The Master was born in Ling Fen of Ping Yang, a son of the Yau family. When he
first read the Song of Enlightenment, and reached the line, "This empty body,
an illusory transformation, is the Dharma-body," he was joyful because he
understood. He went to study with Hwan Ywan, presenting what he had understood.
Ywan questioned, "Explain, whom does the line 'Have you not seen...?'
address?" The Master replied, "I personally present it to your face, so
there can be no going back and forth." Hwan Ywan said, "How can you, a
fellow who has fallen into a pit, utter such words?" The Master asked,
"How would the Venerable Monk put it?" He said, "Shut your
mouth." The Master said, "You have investigated and broken through."
Ywan certified him. During the year of Jya Dz in the reign of Tai Ding in the Ywan
Dynasty, he became abbot of Shau Lin. In the fifth month of the year of Ren Chen in
the Dz Jeng reign of Emperor Swun, he gave a lecture to his disciples, and then
manifested stillness. His whole body was buried to the right of the stupa of Sywe
Ting. He lived through eighty springs and autumns. 
Commentary: 
The Master was born in Ling Fen of Ping Yang, a son of the Yau family. When he
first read the Song of Enlightenment , and reached the line, "This
empty body, an illusory transformation, is the Dharma-body." This
Dhyana Master is the 60th Patriarch of the Tsau Dung School. His name was Dhyana
Master Wen Tsai of Tswun Jwo. He was also born in Shan Syi Province. All the good
geomancy went to Shan Syi, so as a result, Shan Syi Province produced many of the
"dragons and elephants" and "Dharma generals" (i.e. outstanding
individuals) in the Tsau Dung School. This Dhyana Master was born in Ling Fen
County in the Ping Yang District. His lay surname was Yau. As soon as he was born,
he liked the Buddhadharma. When he first read Great Master Yung Jya's Song of
Enlightenment , he got to the line, "This empty body, an illusory
transformation, is the Dharma-body." This sentence is found in the Song of
Enlightenment. What is meant by "illusory transformation"? It refers
to that which is empty and false. What does "empty body" mean? It doesn't
mean that there's no body. Rather, it means this body is the temporary fusion of
the four elements of earth, water, fire, and wind. Our body is formed from the
combination of the earth element, the water element, the fire element, and the wind
element. When the four elements scatter and disperse, what happens to this body?
Earth returns to earth, water returns to water, fire to fire, and wind to wind.
Each returns to its own. This proves that these are not our "self." Thus,
the body is said to be empty. It's created from the combination of the four
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elements. This being the case, what's so precious about the body? What's there to
cherish? What's there that you cannot renounce? What's there that you can't put
down? If you can put it down, you'll no longer be restricted by your inherited
disposition, nor covered by your material desires. So it's said, "Leap out of
the three realms. No longer be within the five elements." 
When you go beyond
the material realm, you'll know that the Dharma-body is contained right within the
empty body. Our Dharma-body is just inside this empty body. But, while within this
empty body, you fail to recognize it, and you get attached to this empty body. You
don't understand that the Dharma-body is something we inherently own. It is the
real treasure of our self-nature. But since we don't recognize it, the Song of
Enlightenment tells us that our Dharma-body is found right within this false,
unreal, impermanent body made up of the four elements. Don't search for it
elsewhere. It also means, "Ice is just water, and water is just ice."
Before you understand your Dharma-body, you produce ignorant attachment, and as a
result it's this empty body. If you can break through this ignorant attachment,
then it's the Dharma-body. Then you've seen through your empty body, and there is
no attachment. You will know that in everything you did before, you were just
working as a horse and an ox for it. Your inverted false thinking drove you to act
that way. You sought enjoyment for the body; you sought comfort, happiness, and
freedom for its sake as well. This is all upside-down, looking for something to do
when there's nothing to do. Our self-nature isn't like this. You shouldn't always
seek outside, looking for external things. If you truly understood, you would know
that the Dharma-body within the self-nature is without impediments, without self,
without others, and without attachments. This kind of state surpasses the three
realms and is no longer among the five elements. This is true freedom, true level
equality, and true bliss. If you haven't reached this state, then you are still
restricted. You are still hustling around being a horse, an ox and a slave for this
stinking skinbag. When the body feels it's had enough, it will split without even
saying goodbye. It will not want you anymore. So this is pretty meaningless.

He was
joyful because he understood. When he read to the line, "This empty
body, an illusory transformation, is just the Dharma-body," he understood a
little, and was delighted. But he didn't know if he understood correctly or not, so
he searched for a Good Knowing One to certify him. "Please tell me, is my
state correct or not?" 
He went to
study with Hwan Ywan... He visited the Venerable Hwan Ywan.
...presenting what he had understood. He described the state and
the theory which he had awakened to at the time. He gave a full account without
holding anything back, explaining his understanding of the principle. However,
probably sometimes his words failed to convey his meaning. In some places he only
mentioned one point and left out ten thousand others. Or maybe he didn't speak very
perfectly. Consequently, the Venerable Hwan Ywan didn't believe him. Therefore he
pressed him a bit, by giving him a blow on the head. He struck him right on the
crown of the head. 
Ywan
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questioned, he asked him to try to explain it again.
"Explain, whom does the line 'Have you not seen...?' address?"
 In the Song of Enlightenment, there are the lines, 
Have you not
seen 
People whose study has ended, who do nothing, 
Who abide in the Way at ease? 
They do not banish false thoughts, they do not seek the truth. 
The true nature of ignorance is the Buddha-nature; 
This empty body, an illusory transformation, is the Dharma-body. 
To whom is the
question, "Have you not seen..." addressed? Which person is being asked?
The Master replied, "I personally present it to your face 
...Dhyana Master Wen Tsai did not pause to deliberate, for as soon as he did so, it
would be wrong. He simply sized up the immediate situation and replied,
"Facing you, I personally submit what I understand." ...so there
can be no going back and forth . There won't be any wavering back and
forth, or any lack of clarity. Dhyana Master Wen Tsai was clumsily trying to defend
himself. 
Venerable
Hwan Ywan said, "How can you, a fellow who has fallen into a pit...
 Speaking in this manner, you have long ago fallen into the pit of
ignorance; you've already fallen into the trench of afflictions ...utter
such words? Speak such spineless nonsense? Venerable Hwan Ywan struck him
yet another blow on the head in criticizing him this way. But Dhyana Master Wen
Tsai was still unwilling to back down. 
The Master
asked, "How would the Venerable Monk put it?" Dhyana Master Wen
Tsai asked the Venerable Monk, "What would you say?" Although he had
asked the Venerable for his opinion, in his mind, he was still reluctant to admit
defeat. 
He said,
"Shut your mouth." In English, this is "Close your
mouth!" or "Stop talking!" That is to say, "I'll gap up your
mouth and then see what you can say." This is just, 
Apart from the
mark of speech, 
Apart from the mark of conditions of the mind, 
Apart from the mark of writing. 
Whatever you could
say is incorrect, so just shut your mouth, and see what you can say then. What can
you ask then? After that, "you do not see or talk anymore." That is just
a reply to the line, "Have you not seen...?" 
The Master
said, "You have investigated and broken through." Dhyana Master
Wen Tsai said, "Venerable One, your words have hit the mark. This is just the
way it is." Ywan certified him. Hearing him speak this way,
the Venerable Hwan Ywan knew that he had truly understood the sound of the books,
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the flavor of the melody, and the theory of playing the lute. 
During the
year of Jya Dz in the reign of Tai Ding in the Ywan Dynasty, he became abbot of
Shau Lin. During the Tai Ding reign in the Ywan Dynasty, he acted as the
abbot at Shau Lin Monastery. In the fifth month of the year of Ren Chen in
the Dz Jeng reign of Emperor Swun, he gave a lecture to his disciples. He
admonished his disciples, "Be good, follow instructions, and uphold the
precepts. Don't get distracted, and don't put your mind to bad use, letting the
time pass by in vain." This was the lecture he gave. He exhorted them to
vigorously cultivate precepts, samadhi, and wisdom, and to put greed, anger, and
stupidity to rest ...and then manifested stillness. His whole body was
buried to the right of the stupa of Sywe Ting. His disciples did not
cremate his body, but buried it on the right side of the pagoda of Dhyana Master
Sywe Ting. 
He lived
through eighty springs and autumns. What does "spring and
autumn" refer to? One spring and one autumn represents one year. Winter and
summer are left out. Of the four seasons of spring, summer, autumn and winter, we
only mention spring and autumn. One "spring and autumn" means one year.
So he lived for eighty years. 
A Verse in
Praise Says: 
A blow on the
crown of the head; 
Straightaway he transcended the provisional. 
Wonderful function with no selfishness, 
He does not hang on to cares and worries. 
Opening the eyes of Mahesvara, 
Revealing the face of Natha. 
His investigation broke through; 
Snowflakes in the red-hot furnace! 
A blow on the
crown of the head. He smacked him soundly on the headdealt him a blow.
Straightaway he transcended the provisional . He suddenly became
enlightened, surpassing all expedient dharmas, and fathoming the very bottom
source. There was no more crookedness, no more walking on unnecessary paths.

Wonderful
function with no selfishness. How can there be wonderful function? Simply
because there is no self. Why is there no self? Because there is wonderful
function. We cannot be selfish. If you are selfish and seek personal benefit, you
won't have wonderful function, and it won't be effective. He does not hang on
to cares and worries. He isn't so anxious and concerned. Why not? Because
he's not selfish and self-benefitting. So he doesn't need to worry so much. Why do
people worry so much, thinking, for example, "Is this person treating me
badly?" "Did my words make him upset with me?" "Have I insulted
others?" This is all worry. When you're overly worried, you're "afraid of
the wolves in front, and scared of the tigers behind." You're never at ease.
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But if you are not selfish, you won't have to worry. You shouldn't have even a
hair's breadth of selfishness. 
Opening the
eyes of Mahesvara. He opened the eyes of Mahesvara. He stared with his eyes
opened wide. He glared angrily, with his eyebrows horizontal and eyes wide open.
Lord Mahesvara is the Lord of the Great Brahma Heaven. He has three eyes, and is
very awesome. He's always very arrogant, and feels very masterful and contented.
This Dhyana Master was also quite contented, but he wasn't arrogant. Revealing
the face of Natha. He had a pleasant demeanor, like that of Natha. He also
had a very fierce look. He used the two skills of subduing and attracting to teach
and transform living beings. 
His
investigation broke through. He already understood, was enlightened, and had
finished everything. Snowflakes in the red-hot furnace. There is no such
thing as snowflakes in a red furnace. It cannot be achieved. How can there be
snowflakes in a red-hot furnace? It's absolutely impossible. But even though it's
impossible, this time it's also possible. This is an analogy. It's as difficult to
get snowflakes in a red-hot furnace as it is to break through in one's
investigation. But now he's succeeded. That's what this line means. Don't think
that snowflakes can really exist in a red-hot furnace. It's not possible for them
to be there. When the cold reaches an extreme, it becomes warm. When the heat
reaches an extreme, it becomes cool. Snowflakes cannot exist in a redhot furnace.
The banter of the Chan School is meant to make you confused, to make you wonder,
"What's going on? How is it really?" It's not any way at all. If
"You have not seen," that's the best! 
Hsuan
Hua's Verse Says: 
The Song of
Enlightenment by Great Master Yung Jya 
Is unlike the work of Su Dung-pwo of Mount Omei. 
This empty body, an illusory transformation; suddenly there is awakening. 
Beyond expression, the Real Mark of True Suchness. 
Try to explain, whom does "Have you not seen..." address? 
You fall into a pit, die, and live once again. 
Opening Mahesvara's eyes and revealing Natha's face. 
Take refuge with Prajna Paramita. 
The Song of
Enlightenment by Great Master Yung Jya. This song was spoken by the Great
Master Yung Jya after he certified to the way. Is unlike the work of Su
Dung-pwo of Mount Omei. He wasn't like Su Dung-pwo of Sz Chwyan Province, who
pretended to be an expert, to be "One who has gone through" How so? He
claimed to have reached a state which he had not attained. He had a state in which
he saw a little bit, but he thought it was a big deal. One day, while meditating,
he entered a shallow samadhi, and felt as if he were bowing to the Buddha.
Thereupon, he felt that his skill was really something. Being the type of person
who is meticulous in his choice of words, and wishing to show off his literary
talent, he wrote a verse. In order to let everyone know how great he was, he
composed the following poem: 
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I bow to the
god among gods; 
His hair-light illuminates the world. 
Unmoved when the Eight Winds blow, 
Upright I sit in a purple-gold lotus. 
After writing this
verse, he felt he should go somewhere to advertise it. He thought, "Dhyana
Master Fwo Yin is a notable in the Chan School. If he were to certify me, I would
be recognized as enlightened, and many people would admire me. Then I would
certainly attain great fame and benefit." So he sent his attendant to deliver
his verse to Dhyana Master Fwo Yin, who was the abbot of Jyang Tyan Monastery on
Gold Mountain. Su Dung-pwo lived on the opposite shore of the river. He sent his
verse over for the Dhyana Master to appraise. Dhyana Master Fwo Yin took one look,
wrote four characters on it, resealed the letter, and told the attendant to take it
back, saying, "Show it to the scholar. You'll know what I've written when you
get back." 
The attendant took
it back and handed it to Su Dung-pwo. He took one look, and exploded in outrage,
exclaiming, "You baldheaded monk! How can you scold me? I wrote such a fine
poem, but you not only failed to admire it, you even dare to scold me!" Just
exactly what four characters did Fwo Yin write? He had scrawled "Fart!
Fart!" at the end of the poem. When Su Dung-pwo saw this, he was unable to
hold his "gas" temper, and had to let it out. In a great fury, he rushed
across the river to straighten the account with Dhyana Master Fwo Yin, to get
revenge by plucking a few hairs from his bald head. Huffing and puffing in rage, he
exclaimed, "You monk, how can you scold me?" Dhyana Master Fwo Yin smiled
and asked, "If the eight winds can't move you, how come you've been blown
clear across the river by a couple of farts?" Su Dong Pwo's temper vanished in
a second, and he had no more farts to let out. He went back very calmly. He had
been blown over by just one wind, not to speak of all eight winds. So that's how
the two lines "The Song of Enlightenment by Great Master Yung Jya; Is
unlike the work of Su Dung-pwo of Mount Omei" came about. 
This empty
body, an illusory transformation; suddenly there is awakening. When he read
to the line, "This empty body, an illusory transformation, is just the Dharma
body," he had some understanding, delved in a bit deeper, and had an
awakening. Beyond expression, the Real Mark of True Suchness. There's
nothing to be said about the essence of the Real Mark of True Suchness. 
The mouth
wants to speak, but words are lost. 
The mind wants to manipulate conditions, but thoughts are gone. 
The mouth
wants to speak: The mouth wants to talk, but there's nothing to say. Words
are lost: All language and literature are lost. The mind wants to manipulate
conditions: The mind wants to think, but it cannot produce any thoughts.
Thoughts are gone: There isn't anything to think about. The Real Mark of
True Suchness is just this way. 
Try to
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explain, whom does "Have you not seen..." address? Dhyana Master
Hwan Ywan said to him, "Try to tell me whom is the question, 'Have you not
seen...?' addressing? Whom does it refer to?" You fall into a pit, die,
and live once again. You've already fallen into a pit, and are such a dull
idiot. It's really meaningless. You ought to die and come back to life again.
What's the point of dragging this corpse around, showing it off everywhere?

Opening
Mahesvara's eyes and revealing Natha's face. You've opened the eyes of Lord'
Mahesvara, the Lord of the Great Brahma Heaven, and you bear the demeanor of Natha.
Natha is said to have three faces. Actually, he has more than three faces. He
displays an awesome appearance in order to subdue the heavenly demons and
externalists. His weird, never-seen-before appearance includes three heads, six
arms, seven hands and eight feet. Take refuge with Prajna Paramita. One
should take refuge with wisdom. All people should study wisdom. If one truly has
wisdom, one can arrive at the other shore. Paramita means "reaching the other
shore." Prajna Paramita is "wisdom which reaches the other shore."
If you have wisdom, you can reach the other shore. If you don't have wisdom, you're
stuck on this shore, and can't cross the river. 
</blockquote>
 
 

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