Gateless Gate 29

18
Gateless Gate (Mumonkan, Wumenguan) #29
Dogen's 300 #146
Not the Wind, Not the Flag

Personnel
Personnel

• Dajian HUINENG "Caoxi" (Daikan Eno, 638-713, 6th gen), disciple of Daman Hongren
• Two unnamed monks
Possible Date: 668

Case

The wind was flapping a temple flag, and two monks were having an argument about it.
One said, “The flag is moving.”
The other said, “The wind is moving.”
They argued back and forth but could not reach the truth.
The Sixth Ancestor [Huineng] said, “It is not the wind that moves. It is not the flag that moves. It is your mind that moves.”
The two monks were struck with awe.

Wumen's Comment

It is not the wind that moves; it is not the flag that moves; it is not the mind that moves. Where do you see the essence of the ancestor? If you have a close grasp of the matter, you will see how the two monks, intending to buy iron, got gold, and that the ancestor impatiently said a failure on the spot.

Wumen's Verse

The wind moves, the flag moves, the mind moves;
All have missed it.
One only knows how to open one’s mouth,
And does not know that one’s words have failed.

Aitken's Comment

When I was a much younger Zen student, I supposed that Huineng intended to show the two monks that they were being very intellectual. "It is not the flag that moves; it is not the wind that moves -- what is moving is the endless stream of thoughts in your heads as you argue back and forth." Partly true, perhaps, but very ordinary. More duckweed. I am sure Huineng would not emerge after all that practice simply to preach quietism to the two monks. Some people might suppose that Huineng is saying that phenomena find their home in perception and that apart from one's own perception -- one's own mind -- there is no reality. Thus: "It is your mind that moves." No, I don't think so. Huineng tossed something into the depths beneath such a view. The two monks then felt the profound echo of his words: "It is your mind that moves" -- it is the mind of yourself that moves. You must see into the mind of that self. What is that mind? Sitting there, show me your reincarnation of Huineng.

Baling's Verse (Cleary)

The Zen master said it is not the wind moving, and not the banner moving.
If it is not the wind or the banner, where is it evident?
If there is anyone who can play the host for the Zen master,
come forth and meet with me.

Cleary's Comment

The story illustrates how we think about our thoughts and imagine we have thereby explained things. Judging by our conceptual constructions rather than by direct perceptions, we wind up entrapped in our own points of view. We may think we are talking about realities when all we are doing is talking about what we think. As the koan says, this can be a shocking realization.

Guo Gu's Comment

Right and wrong have no room here. Everything is an expedient.
The flag moves. When someone either praises or scorns you, you are definitively moved. And what do you perceive? You perceive that the problem belongs to the one who scorns you — that is the flag moving. The wind moves. You may be able to analyze the problem objectively and see that what affects you are causes and conditions. This is like “the wind is moving.” For those in this group, no one is at fault; it’s just that things are the way they are because of a chain of events.
The mind moves. If your mind is unmoved by external circumstances and you don’t have to or don’t make problems for yourself and others, then that is like “the mind is unmoving.” Most people’s minds are moved by everything. They are captivated or propelled by everything -- be it as small as a glance or as serious as slander. This is the norm for most people because they are constantly moving, both their body and their mind.
Let nothing move you. Whatever obstructs you, wherever you find difficulty is where your attachment is. So whatever you cannot let go of, that’s where you’re stuck. It can be the external environment, words, or even your own thoughts and feelings.
Sometimes practitioners feel that an unmoving mind is something to reach for. Without vexations, no longer troubled by our emotional afflictions, we can feel a sense of fulfillment, at peace with the world. So when a person gets to this unified state, he or she naturally feels a sense of accomplishment. However, we should not attach to this state.
Next time you’re moved by circumstances, ask yourself, “What’s moving?” “Is the flag moving? Or is the wind moving? Or is my mind moving?” There is great freedom within everyone, whether you’re sitting, standing, or sleeping, or whether you are engaging with the world or are by yourself. If you personally realize this, then you will hold hands with Huineng.

Low's Comment

The two monks are arguing about the flag, disputing what is cause and what is effect. To argue about a flag might seem strange, but they could have a well been arguing about whether we have free will or are determined. Our mind is split at a subliminal level, which forces us constantly into making judgments and assessments, fracturing our world in all kinds of ways. We feel people are always trying to frustrate us, thwart us in what we want to do; the world seems unfair and out of joint; we feel unlucky and mistreated. The more we try to sort it all out, decide what is best, and anticipate the problems before they strike, the worse it seems to be. Are the circumstances the problem or is the problem all of our frantic efforts to set things right? The sixth patriarch told the monks it was their minds that move -- that is, their minds fall into dichotomies. If the mind is at one it will naturally seek the good and the true without reducing them to concepts, dogmas, rules, and commandments. If the mind is at one it will naturally seek harmony with others and peace with the world. That is what underlies the sixth patriarch's statement.

Sekida's Comment

When a master delivered a sermon at a temple, a flag was hoisted at the gate to announce it to the public. At first they may have enjoyed their argument, but presently it became heated. They became excited, each bent on defeating the other. In short, their minds lost their anchors and started drifting. But the monks were unaware of the disturbed condition of their minds. That was what Huineng, the Sixth Patriarch, pointed out.

Senzaki's Comment

The flag never moves by itself, but it looks as though it is moving, according to the movement of the wind. The children of our day will not have an argument as foolish as that of those two monks. One monk was a materialist, and he said that the flag was moving, since he actually witnessed the fact. The other monk was a fatalist, believing in the invisible cause of things. The Sixth Patriarch struck the two birds of sophistry, and instead of killing them, turned them loose among the phoenixes of the holy land. Now, show me how your mind moves.

Shibayama's Comment

Since they were Budddhist monks in training, they must have known the basic Buddhist teachings, such as "Every phenomenon is only due to mind," or "Nothing exists outside mind." Brother Huineng's statement, "Your mind is moving," came directly out of the experiential fact which has nothing to do with intellectual interpretation. In other words, it was the natural working of Huineng's Zen. Setting aside the old story, how should we, here and now, grasp, "It is your mind that is moving" as the living fact in our lives?

Yamada Koun's Comment

The moving wind and the moving flag are not the reality or the fact; they are merely labels. The wind does not say, "I am moving." The flag does not say, "I am moving." Master Huineng said, "The mind is moving." But what is the mind? If you say the wind is moving, the wind is all and is quite alone in the universe. There is no flag or mind outside the wind. If you say the flag is moving, the flag is the only thing in the universe There is no wind or mind outside the flag. If you say the mind is moving, the mind is all. Nothing exists outside of it. The true fact transcends all these three, and what is that? Mountains, trees, rivers, grass, and so on are nothing but our true self. We call it "The only Mu in the whole universe," or "our own self," or "the other self," and there is only one between heaven and earth. Or we may say, "There is only I, alone and sacred, in heaven above and the earth below."

From Dogen (Treasury of the Eye of the True Dharma [Shobogenzo], Book 28, "Getting the Marrow by Doing Obeisance")

The nun Miaoxin was a disciple of Yangshan (807-883). When Yangshan was looking to choose a director of the monastery’s office for secular affairs, he asked around among the retired senior and junior officers, “Which person would be suitable to appoint?”
After an exchange of questions and answers, Yangshan at last said, “Although [Miao] Xin, the “kid” from the Huai [river region], is a woman, she has the determination of a person of great resolve. She is truly the one qualified to serve as the director of the office for secular affairs.”
All in the assembly agreed.
When, in the end, Miaoxin was appointed director of the office for secular affairs, the dragons and elephants among Yangshan’s disciples had no misgivings. Although this was not an important office, she was careful [in performing her duties] as befitting one who had been chosen [for this responsibility].
After [Miaoxin] had taken up her position and was residing in the office for secular affairs, seventeen monks from Shu banded together to go in search of a teacher to ask about the way. Thinking that they would climb Yangshan, at sunset they took lodgings in the office for secular affairs. During the evening lecture, while they were resting, someone brought up the story of Caoqi Gaozu’s words on the wind and the flag. But what each of the seventeen monks had to say was wide of the mark. At that time, Miaoxin, who was on the other side of the wall, heard the monks and said, “How lamentable, you seventeen blind donkeys! How many straw sandals have you wasted [in your futile search for the dharma]? The buddha dharma has not yet appeared even in your dreams!”
At that time there was a postulant who, having heard the disapproving remarks about these monks by Miaoxin, reported them to the seventeen monks. The seventeen monks did not resent Miaoxin’s disapproval. To the contrary, they were ashamed that their words were inadequate and so, comporting themselves in the proper fashion, they offered incense, did obeisance, and respectfully inquired [about the dharma].
Miaoxin then said, “Step forward!”
As the seventeen monks were walking toward her, Miaoxin said, “It’s not the wind moving, it’s not the flag moving, it’s not the mind moving .”
Instructed in this fashion, all seventeen monks were awakened. They expressed their gratitude, establishing the formal relationship of teacher and disciple, and quickly returned to Western Shu. In the end, they never climbed Yangshan.

Daido Loori's Comment

It's not the wind or the flag that moves, nor is it both the wind and the flag that move, nor can it be said that it is neither the wind nor the flag that moves. Seeing that the monastics are mired in duality, the Sixth Ancestor says, "It's your mind that is moving."
Although the Ancestor is compassionate, he nevertheless creates an awkward scene. Haven't you heard Nun Miaoxin's saying "It's neither the wind nor the flag nor the mind that is moving?" This being the case, can it be said that the Sixth Ancestor is mistaken, or is it Miaoxin who is mistaken? If you can see what this all comes down to, you will be able to open up a road for others. Say a word of Zen and leap clear of dualistic thinking.

Daido's Interjections

The Sixth Ancestor, Dajian Huineng, went to Faxing Monastery,
     (After fifteen years hidden in the mountains, the tiger again prowls the monasteries.)
where the temple flag was waving in the wind. Two monastics were arguing about whether it was the wind or the temple flag that was moving.
     (Why?)
They discussed this back and forth but could not agree on the truth of the matter.
     (Endless dialog rarely leads to truth.)
The Sixth Ancestor, seeing this, said, "It's neither the wind nor the flag that is moving. It's your mind that is moving."
     (What is the mind that moves?)
The two monastics were immediately awestruck.
     (It's easy to impress others, but what did they see?)

Daido's Verse

Wind, flag, mind --
bah, humbug!
If you wish to attain intimacy,
just close the gap.

Hotetsu's Verse

So wind, flag, and mind all move.
So neither wind, nor flag, nor mind move.
Both are true.
Indeed, they are the same truth.

Illustration by Mark Morse, http://www.thegatelessgate.com/

Appendix: Alternate Translations

Case

The wind was flapping a temple flag, and two monks were having an argument about it. One said, “The flag is moving.” The other said, “The wind is moving.” They argued back and forth but could not reach the truth. The Sixth Ancestor [Huineng] said, “It is not the wind that moves. It is not the flag that moves. It is your mind that moves.” The two monks were struck with awe.

Aitken: Two monks were arguing about the temple flag waving in the wind. One said, “The flag moves.” The other said, “The wind moves.” They argued back and forth but could not agree. The Sixth Ancestor said, “Gentlemen! It is not the wind that moves; it is not the flag that moves; it is your mind that moves.” The two monks were struck with awe.

Cleary: Once when the wind was whipping the banner of a temple, the Sixth Patriarch of Zen witnessed two monks debating about it. One said the banner was moving, one said the wind was moving. They argued back and forth without attaining the principle, so the Patriarch said, "This is not the movement of the wind, nor the movement of the banner; it is the movement of your minds." The two monks were both awestruck.

Guo Gu: Once, the Sixth Ancestor saw the temple flag fluttering in the wind and two monks arguing with each other about it. One said, “The wind is blowing.” “The flag is moving,” said the other. They argued back and forth without reaching the truth. The ancestor told them, “It is not the flag moving, and it is not the wind moving. It is your mind that’s moving.” The two monks were startled.

Hinton: The Sixth Patriarch came because the dharma-talk flag was up at the monastery gate, beating there in the wind. He found two monks arguing. One said: "It's the flag flying." And the other said: "It's the wind flying." They argued back and forth, but couldn't find an inner principle to agree on. "It's not the wind flying," observed the Sixth Patriarch, "and it's not the flag flying. It's mind flying." The two monks grew silent and a little fearful.

Low: The wind was flapping a temple flag, and two monks were arguing about it. One said the flag moved, the other said the wind moved; they argued back and forth but could not reach a conclusion. The sixth patriarch said, “It is not the wind that moves, it is not the flag that moves, it is your honorable mind that moves.” The monks were struck with awe.

Sekida: The wind was flapping a temple flag, and two monks started an argument. One said the flag moved, the other said the wind moved; they argued back and forth but could not reach a conclusion. The Sixth Patriarch said, “It is not the wind that moves, it is not the flag that moves; it is your mind that moves.” The two monks were awe struck.

Senzaki: Two monks were arguing about a flag. One said, “The flag is moving.” The other said, “The wind is moving.” The Sixth Patriarch happened to be passing by. He told them, “Not the wind; not the flag; your mind is moving.”

Shibayama: The wind was flapping a temple flag. Two monks were arguing about it. One said the flag was moving; the other said the wind was moving. Arguing back and forth they could come to no agreement. The Sixth Patriarch said, “It is neither the wind nor the flag that is moving. It is your mind that is moving.” The two monks were struck with awe.

Verse

The wind moves, the flag moves, the mind moves; /All have missed it. /One only knows how to open one’s mouth, /And does not know that one’s words have failed.

Aitken: Wind, flag, mind move— /all the same fallacy; /only knowing how to open their mouths; /not knowing they had fallen into chatter.

Cleary: Wind, banner, minds moving— /Their crimes are listed on one indictment. /If you only know how to open your mouth, /You won't realize when you're trapped in words.

Guo Gu: Wind, flag, the mind moving— /All of them miss the mark. /Although they know how to open their mouths, /They do not know where the words fall.

Hinton: Wind, flag, mind: they're all flying. /That lone form led everyone astray. /If insight's nothing but open mouths /talking, who sees words always fail?

Low: Wind, flag, mind moving, /All miss the point. /Only knowing how to open his mouth, /Unaware of his fault in talking.

Sekida: Wind, flag, mind moving, /All equally to blame. /Only knowing how to open his mouth, /Unaware of his fault in talking.

Senzaki: Wind moves, flag moves, mind moves— /The same misunderstanding. /When the mouth opens /All are wrong.

Shibayama: The wind moves, the flag moves, the mind moves: /All of them missed it. /Though he knows how to open his mouth, /He does not see he was caught by words.