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Page 1

FIRST ^ I R 1 i: S
LU K'UAN YU ^Charles Luk)

Page 2

Chan and Zen teaching /UBRARV BLU93 .L813

ser. 1

Lu, K'uan Yu.
Ch'an and Zen




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Luy E' uan YUf 1
Ch "an and Zen

t^anslatedy and
Yu ( Charles Luk
Berkeley, Calif
Publications f 1

V. ; 22
series )

discourses and
six Ch *an maste
of doubts* A st

ser*l : «6429
ISBN 0-87773-
1* Zen Buddhi


K' uan
ed* ]

teaching /
explained by Lu

)• [ Ist Anaerican
• : Shambala
970- , cl960*
cm* (The Clear light

r* 1* Master Hsu Yun's
Dharma words* Stories of
rs* The diamond cutter
raight talk on the heart

14 MAR 85

sm* I* Title

104644 NEWCxc




Page 130


your teaching. You should go to places where men have no chance of
seeking fame and wealth because there only can you look for disciples
who are either wholly or at least half bent on the quest of truth. These are
the people you should search for and receive to enlighten them so as to
ensure the continuity of our Sect.'

Literally the sentence reads: 'But —you should —deep in the mountains
search for one and a half (man) wdth a mattock by his side.* The Chinese
idiom 'one or a half man' is equivalent to the Western saying, 'one or

two men'. Therefore, another interpretation is: 'You cannot expect to
enhghten more than one or two men for Ch'an is not so easy to
understand. It will suffice to enhghten one or two people to continue
our sect.'

Chia Shan left the boat monk but repeatedly turned his head to see
him. The master called him and held up the paddle, saying: 'I have only
this (paddle) and do not think that I still have something else.' This means:

*I have only this, that is that which held up the paddle and I have taught

it to you. I have nothing else to teach you and do not give rise to any
further suspicion about it.'

Then the master overturned his boat and disappeared in the water to
show that when one is enhghtened, one is free to come and free to go.
This is only possible after one has obtained enlightenment. This was also

to show Chia Shan that the transmission was actually handed down to
him and that he should take over the master's mission which was now
ended on this earth, but woidd begin in another world where other hving
beings were waiting for him.

Page 131

Ckan Master Chi Hsien of Hsiang Yen

When master Chi Hsien called on Kuei Shan, the latter asked him: 'I
heard that when you were with my late master Pai Chang, you were able
to give ten replies to each question and a hundred repHes to every ten

questions. This was possible because of your high intelhgence and of the

power of your (discriminating) mind's understanding and thinking, but
all this is the cause of birth and death. (Now try to) tell me (in) a sentence
about (your real face) before you were bom.'

Master Chi Hsien was dumbfounded by the question and returned to
his hut where he took out all the books he had read before but failed to

fmd an appropriate sentence for his reply. He sighed and said to himself:
'A cake drawn on paper can never satisfy hunger.' He repeatedly asked
Kuei Shan (to disclose the truth to him but) the latter said: 'If I tell you
about it now, you wdll curse me afterwards. Whatever I teU you will
always be mine and will never concern you.'

Master Chi Hsien (was disappointed and) burned all his books.

He said to himself: 'I will not study the Buddha Dharma any more in my
present hfe. I wiU be a wandering gruel-and-rice monk, in order not to
weary my mind.' Then he wept and left Kuei Shan. He passed through
Nan Yang where he saw the ruins (of the ancient monastery of) the late
state master Hui Chung. He stopped and stayed at the site.

One day, as he was collecting grass, he picked up a broken tile which
he threw away and which hit a bamboo with a ping. Upon hearing it,
he was instantly awakened. Returning to his hut, he took a bath, burned

incense sticks and from the distance, paid reverence to Kuei Shan, praising

OVenerable Master ! You (indeed) have great compassion.
Your grace exceeds that of my parents.
Had you then disclosed to me (the truth),
Howcould this today have happened to me?

Then he composed the following gatha:

I 129

Page 260

Cliarles Luk was Dorn

tn Lanton in 1898. His first Master was the
Mutuktu of Sikang, an enlightened Great Lama.
Ills second Master was the Venerable Ch'an Mas-
ter Hsu Yun who was the Dharma—successor of

all the five sects of China.

Liiarles Luk now lives
in Hong Kong and devotes himself to presenting
'as many Chinese Buddhist texts as possible so
that Buddhism can be preserved at least in the
West, should it be fated to disappear in the East

as it seems to be'.



Lii an and Zen Iniddhism
is attracting much interest in the West. Since there
are few qualified masters to teach it, there is a
need to reveal the meaning of the literature which
was sometimes deliberately written in obscure
terms, or in enigmatic riddles (KortMs). The train-
ing methods too were kept secret. With this series
of books, Charles Luk clearly defines iht? hidden
meanings and clearly describes what practices are

necessary to follow this Ancient Path.

ihe tin^t volume contains:
i lu [ii.KU«.e as taught by the Venerable Hsu Yun,
the best-known modern Ch'an Master, it elabo-
rates upon the technique known as Imn t'ou which
is taught in Japanese zendos; six representative

stories (kutig-iins) of Ch'an Masters are translated

from the Imperial Selection of Ch'an Sayings.

Lach kung-im is fully explained so that it makes
sense to the uninitiated; a translation of the Dia-

mond and Heart Sutras with the Commentary of
Ch'an Master Han Shan.

The book C.Ci Jung vvil^ reading
on his deathbed was Charles Luk's Chun and Zen
Teachings: First Series, and he exprcfssly asked

his secretary to write to tell the author that "He
was enthusiastic .... When he read what Hsu Yun
said, he sometimes felt as if he himself could have

said exactly this' It was just 'it''"

Lliipnblishcd hotter jioni Dr. Maiic-Luui^ v


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