Hekiganroku (Blue Cliff Record) 14
CASE 14
Unmon's "A Preaching
in Accordance"
By
Yamada Kôun
Case:
A monk asked Unmon, "What are the 'periods and teachings' of the whole lifetime of
Shakyamuni?" Unmon said, "A preaching in accordance."
Verse:
"A preaching in accordance"!
How lofty and unique!
A wedge is struck into an iron hammer with no hole.
Under the tree in Embu there is loud laughing:
The black dragon had his horn broken last night.
Remarkable, remarkable!
Old Shôyô [still] has one horn.
This is a very simple case, but reading it just once will hardly reveal what it's all about.
The fact that it doesn't have an "Instruction" makes it even more difficult to understand.
It is Great Master Unmon who appears in this koan. So let me speak a little about
him before we handle the main Case. Master Unmon Bun'en is the founder of the Unmon Sect,
one of the "Five Schools" of Zen (other four are Soto, Rinzai, Igyô, and Hôgen Sect). He is
famous for his mastery of language. The main characteristic of the Unmon Sect is that the
true reality is very clearly expressed, but it's extremely difficult to reach that level. This
aspect is well characterized by the phrase, "a red flag fluttering in the distance"
[kôki-senshaku]: a red flag is fluttering on top of a far mountain, it's so clear that everyone
can see it. But how difficult it is to get to that point!
Another way of depicting his sect is "Unmon the emperor" [Unmon tenshi] while
Rinzai's sect has been called "Rinzai the general" [Rinzai shôgun]. They say that the manner
of Rinzai's teaching is just like that of a general who, cutting a gallant figure on horseback,
gives commands to his army of a million solders. Perhaps not an inappropriate picture, as the
loud "Kaatz!" he often utters certainly evokes an image of absolute command. Unmon, for his
part, is like an emperor who reigns over the nation from the innermost recesses of the palace.
The Soto Sect, on the other hand, has been labeled "Soto the farmer." At first glance we might
think that there is a formidable difference between the "farmer" and the "emperor." But the
1
Hekiganroku (Blue Cliff Record) 14
comparison isn't meant to degrade the "farmer," it simply indicates the style of the sect: The
Soto Sect is thorough and minute, just like a farmer who, when raising vegetables in the field,
carefully removes each weed, one by one. By contrast, Rinzai is more roughshod, worrying
little about tiny weeds that might still exist. On the other hand, the Unmon Sect is
characterized by its extreme transparency. Master Setchô, the compiler of the Hekiganroku,
is in the line of Unmon; therefore he has particular respect for Unmon. In fact, it is Unmon
who appears most often in this collection.
Unmon, the supreme master of language, says that "one phrase should include three
phrases"; that is, one phrase should contain three independent functions: "the perfect fit of
the box and its lid" [kangai-kenkon], "waves following waves" [zuiha-chikurô] and "cutting all
streams asunder" [shuru-setsudan].
"The perfect fix of the box and its lid" means that the box and its lid must perfectly
match each other, making no rattling sound at all. An experienced box-maker always makes a
lid to fit his box well, so that no liquid can escape. Likewise, every question must be matched
by the most suitable answer. This principle is also quite valid when you study koans in
dokusan. There, you must carefully prepare the wording of your answers – literally expressed
as "knead your words through" [go wo neru]. In fact, I often see students who seem to
understand the point of the koan, but their way of presenting the answer really doesn't grapple
with that point. It could be compared to a lid made by a child, so that the entire box gives
strange rattling sounds. There are even cases of a square lid forced onto a round box! This is
infinitely far from "the perfect fit of the box and its lid." So, if you are advanced to a certain
degree in your koans, it's vital to make efforts to "knead the words," that is, weigh the best
suitable expression for your understanding of the given koan. If a student has grasped the
point of the koan and can present the fitting answer, it's called "intention and expression – both
fulfilled" [i itari ku itaru] – the most desirable state. But there are very many cases of
"intention fulfilled, expression half-baked." Haku'un Yasutani Roshi used to say, "If what I
have written so far is fairly readable, it's because I used to seek intensively for better
expressions while working on koans." Unmon's answer always masterfully fits the question
posed – a true example of "the box and its lid."
Next, "waves following waves" comes from the image of big waves splashing on the
shore, followed by small waves. In Japan the high waves are called "male waves," while the
low waves are "female waves." So we have a saying, "Male waves and female waves pursue
each other" – a fine example of "waves following waves." In old times Japanese men were big
and used to walk ahead, while Japanese women, small and quiet, always followed them from
behind. These days it seems to be the other way around: women are big and walk ahead of
men .... Whether it's good or bad, this kind of scene depicts what "waves following waves" is.
That is, a Zen master must face his students according to their respective degrees: highly
advanced persons must be treated as advanced persons, beginners as beginners. The master's
method must perfectly suit each practitioner. It's true even when you teach math:
depending on whether the students are grade school children, junior high school boys and girls
or college students, math must be taught differently. For instance, if a grade school child asks
you a question about school arithmetic and you give an answer using advanced math, the child
never understands you. Grade school boys and girls must be given answers which suit them –
2
Hekiganroku (Blue Cliff Record) 14
using only simple addition, subtraction and the like. On the other hand, if you give grade
school answers to college students, this will amount to nothing. Likewise teaching Zen
requires a differentiation of method according to the students – "waves following waves."
The third function is "cutting all streams asunder." The word "streams" means
"delusions." So the phrase means that the master's statements must possess the power to cut
off the delusive concepts sticking to the students.
That which cuts off delusions,
discriminating thoughts and concepts is nothing but a fact. Zen always manifests facts. We
constantly think in our heads, so human beings can be called animals that live on thoughts and
concepts. But what you obtain via thoughts and concepts are not true things. You must
grasp them through immediate facts. The Zen method always puts facts in the foreground; if
you mingle thoughts and concepts in it, you lose the power to "kill." The thinking in your head
is fatally hazardous to the true reality. In Unmon's speech, you can observe the power to truly
annihilate delusions. That's why some of his phrases have no logic at all. Remember the
koan Mu. Jôshû's Mu has no logic whatsoever. Since there is no logic and it's simply
MUUUU, you can cut off delusions. All koans are like that. If you try to conceptualize and
resort to logical terms, you will totally miss the mark.
On the Case:
A monk asked Unmon, "What are the 'periods and teachings' of the whole lifetime of
Shakyamuni?" In the forty-nine years after his great enlightenment until he passed away,
Shakyamuni preached 360 times – that is, at 360 assemblies. These teachings, numerous as
they are, are put into written form as "sutras" (which, in reality, contain some works not
deriving from Shakyamuni himself). The number of these sutras is supposed to be over four
thousand or – as some people maintain – even eight thousand volumes.
These teachings of Shakyamuni over his entire lifetime were classified and
systematized by Great Master Chisha of the Tendai Buddhist School, and his classification
came to be known as "five periods and eight teachings." First, Shakyamuni's lifetime was
divided into five chronological "periods": The "Kegon period" contains the teachings
Shakyamuni delivered [during the three weeks] right after his great Enlightenment. It's a
sort of philosophical expounding of the world of Enlightenment – something quite difficult to
comprehend. Next comes the "Agon period" [next 12 years], followed by the "Hôdô period"
[next 8 years], "Hannya period" [next 22 years], and "Hokke-nehan period" [the last 8 years].
Each period has its specific character. Furthermore, Great Master Chisha, a great scholar
indeed, classified Shakyamuni's teachings according to their contents, or doctrines: "zô"
[Pitaka teaching], "zen" [gradual teaching], "fujô" [indeterminate teaching], "himitsu" [secret
teaching], and so forth. Altogether there are eight teachings – therefore, "five periods and
eight teachings."
So the expression "periods and teachings of the lifetime" means the entire teachings of
Shakyamuni during his whole lifetime. So the monk's question means: Tell me the essence
of Shakyamuni's teaching during his 49 years of activities. A truly difficult question!
The monk wants the very gist of all eight thousand and some hundred volumes of
sutras! Not a long lecture, just in one or two words, please! Most people would say, "No, I
3
Hekiganroku (Blue Cliff Record) 14
can't meet your expectation." But Unmon answered, "A preaching in accordance!" Nothing
more. It certainly is a marvelous answer. The expression "A preaching in accordance"
literally means (or is short for) "each preaching in accordance with each individual's
aspiration." Shakyamuni preached always in such a way that it matched the level of his
listeners. All through the 49 years of his preaching activities he freely varied his teachings
according to each student's aspiration – their moral perfection, their seriousness in seeking the
dharma, their education, their intelligence. It is like giving the most suitable medicine to each
patient – to each in accordance with the particular phases of their particular illnesses. If "A
preaching in accordance" is taken in this sense, it is rather easy to grasp it in terms of
conceptual understanding.
But in terms of Zen, "A preaching in accordance" is not easy at all. How should we
understand it? Since of old many people have explained it in various ways. In his Soliloquy
on the Blue Cliff Record Yasutani Haku'un Roshi interpreted it to mean "one preaching of IT."
In conceptual terms you could take the phrase to mean that everything you face is the world of
truth or of essential nature. But this is nothing more than an intellectual explanation. In
reality, it's "A-preaching-in-accordance"! This is all. "Aprea-ching-inac-cor-dance"! That's it.
There's nothing ideological. You must grasp that this "A preaching in accordance!"
overwhelms the entire universe.
On the Verse:
A preaching in accordance! Unmon's principle that any one phrase should be equal
to three phrases is exemplified here. "What are the 'periods and teachings' of the whole
lifetime of Shakyamuni?," was the question. To this, the answer "A preaching in accordance"
is indeed a very fitting answer, in complete accordance with the given situation. This answer
encompasses the entire universe. It certainly "cuts off all delusions," eradicating by the fact of
"A preaching in accordance!" all conceptual thoughts of the student. How superb!
How lofty and inaccessible! This answer is too "lofty and inaccessible." What we
have access to is usually something which we can deal with by our thinking; concepts and ideas
are our normal ways to approach an object. But when no conceptual thoughts are at work, we
never know how to assess the entire situation. Therefore, "how lofty and inaccessible!"
A wedge is struck into an iron hammer with no hole. This phrase has been a target
of heated discussion since days of old. In commentaries from the Rinzai line, the "iron
hammer with no hole" is explained as a hammer without any hole, therefore, without any shaft;
however, you are supposed to drive a wedge in it to install a shaft, so that you are able to use
the hammer freely. But this is a somewhat awkward explanation.
Usually this line is read as kasanete kusabi wo kudasu [a wedge is struck in addition].
But Mr. Ino'ue Shûten insists that it must be read as omoku kusabi wo kudasu [(an iron
hammer is) struck as a heavy wedge]. This does seem to make the meaning a bit clearer.
According to this interpretation you fiercely strike something with the hammer without any
hole, that is, you drive a "heavy" wedge into it. This is what is meant by "A preaching in
accordance!" This robust stroke should shatter the horns of delusions and intellectual
understanding. Nevertheless, the most correct reading could only be established by a Chinese
4
Hekiganroku (Blue Cliff Record) 14
specialist. Besides, Mr. Ino'ue's reading is not the only way to understand this line. What is
the "hammer with no hole"? It's nothing but our true nature. Into this a wedge is driven, the
wedge of "A preaching in accordance!" But since there isn't any "hole" in the hammer, no
wedge can find its way into it. It's quite useless. Intrinsically there's no need of "preaching
in accordance" at all. Our nature has "no hole" – to use a "dirty" concept, it's intrinsically
perfect. Buddha-nature, our true self, has no blemish at all; driving a wedge into it with "A
preaching in accordance!" can only cause great pain without any gain. – This interpretation is
as good as the former one. Although the reading "heavy wedge" may seem to be a little easier
to follow, I'd like to stay with the traditional reading since it has been maintained so long.
Under the tree in Embu there is loud laughing. "Embu" is short for "Nan-embudai."
According to Indian cosmology, Mt. Sumeru is at the center of the universe, surrounded by
various continents; one of them, which is to the south of the mountain, is called "Embudai" or
"Nan-embudai." That means this very world we live in. On this continent there is a gigantic
tree whose height is more than twenty yojina 1 . Under this mysterious tree someone is
laughing loudly – "Ha, ha, ha, ha, ha!" Who's that? – the author of the Verse, Master Setchô.
He is laughing out loud somewhere in this world, not being able to withhold a fit of Homeric
laughter. What's so funny?
The black dragon had his horn broken last night. That's why he's got to laugh!
This means: The monk, who asked the sly question, "What are the periods and teachings of
the lifetime of Shakyamuni?", is certainly a man of some quality. Thus, he is characterized as
"a dragon." The dragon came, proudly holding his head high, but one of his horns got broken.
That is, Unmon's answer, "A preaching in accordance!" broke it off – a "horn" stands for
conceptual thoughts. That is why Setchô simply has to laugh! Ha, ha, ha, ha! So,
Remarkable, remarkable!
Wait a minute. Here's another clever phrase: Old Shôyô [still] has one horn.
Master Unmon resided on Mt. Unmon in Shôyô, so "Old Shôyô" means Master Unmon. With
his "A preaching in accordance!" he broke off one horn, but there still remains the other horn
[on the dragon's head]. What kind of horn is it? Why don't you, listeners, present this "other
horn"? "A preaching in accordance!" tore one horn away; how would you break the other one?
Shall I try? YEAH!2
Incidentally, some say that the "other horn" means the phrase "A preaching into the
reverse" [tô-issetsu] in the next koan, the counterpart of the phrase "A preaching in accordance"
in our present koan3. This could well be the case.
About 180 miles.
The Roshi trikes the lectern.
3 "A preaching in accordance" reads in Japanese "tai-issetsu," while "one preaching into the reverse" (cf. Fall 15) is
"tô-issetsu." Note that the two expressions are different only in the first syllable – a reason they are often
considered to be a pair.
1
2
5