Blue Cliff Record 78

16
Blue Cliff Record (Hekiganroku, Biyan Lu) #78
Bodhisattvas in the Bath

Personnel

• 16 unnamed Bodhisattvas

Case (Sato)

In the old days there were sixteen bodhisattvas. When the monks took a bath, they too entered the bath according to their custom. At once they realized the cause of water. Now, my Zen friends, how do you understand this?* The bodhisattvas said, “Wonderful feeling! Perfectly clear! We have attained the abode of the children of Buddha.” You can attain it – only by breaking through seven times and digging through eight times.

*It is Setchô [Xuedou] who speaks here.

Xuedou's Verse (Sato)

A patch-robed monk who has finished the [great] matter makes one thing disappear;
One lies down with one’s legs stretched out on the zazen floor.
Earlier, in a dream, you once spoke about realizing perfect freedom;
Even though you have washed off perfumed water, I will spit in your face.

Yuanwu's Interjections

In olden times there were sixteen bodhisattvas.

What's the use of forming a crowd? This bunch of idiots!

When it was time for monks to wash, the bodhisattvas filed in to bathe.

They've collided with the pillar. Why such lacquer tubs?

Suddenly they awakened to the basis of water.

Suddenly their heads are soaked with foul water.

All of you Ch'an worthies, how will you understand their saying "Subtle feeling reveals illumination,

It's no longer anyone else's business. How will you understand them? "Having knocked it down, it's nothing else."

and we have achieved the station of sons of Buddha"?

Here the world's patchrobed monks seek but cannot find. Why two heads, three faces?

To realize this you too must be extremely piercing and penetrating.

One blow with the staff, one welt. Better not turn your back on me! You're colliding with it, you're bumping into it. Have you ever seen Deshan and Linji?

Background (R.D.M. Shaw)

The Main Subject is a short paraphrase or excerpt from a late Indian Scripture, known in Japanese as the Sura-gon Kyo. In this Scripture a man called Bhadrapala and fifteen of his companions, all Indians, are said to have entered the temple bath (a large square tank) at the usual time. As soon as they got into the water they one and all claimed to have attained to full Enlightenment by perceiving the mystic beauty of the water. The Bhadrapala here mentioned is said to have at first despised and slighted the Buddha, though afterwards he was converted. The title given to these sixteen men, Kaishi, is not the ordinary one for Bodhisattvas. It means the "Opened Ones," i.e. men who have very great minds. They do, however, rank as Bodhisattvas.

Passage from the Surangama Sutra (Yamada)
The bodhisattva Bhadrapala appears as the representative of sixteen bodhisattvas to relate how they realized the essence of water.

The sixteen bodhisattvas accompanying him rose from their seats and received the feet of the Buddha (which is what we do when we make our prostrations). They spoke to the Buddha and said, “Formerly, in the time of the Buddha Ion-ô [Sanskrit: Bhisma-garjita-ghosa-svara-raja, a Buddha who lived eons before the time of Shakyamuni], we listened to the Dharma of Ion-ô Buddha and became monks. At the time of the monks’ bath we followed regular procedure and entered the bath. At that time we suddenly realized the essence of the water. Although we had not washed away dirt and we had not washed our bodies, we attained to nothingness and non-attainment in perfect peace. … That Buddha (Ion-ô Buddha) gave me the name Bhadrapala. Wondrous feeling gives forth light; we have achieved the state of Buddha’s sons.”

Sekida's Comment

In the Surangama Sutra there is an episode in which twenty-five Bohisattvas relate their experiences of attaining realization.
First, Kyochinnyo and four others (the first five disciples of the Buddha) stand up and describe their paths to realization. Kyochinnyo says, "As for my realization, seeing a sight was the primary cause of it."
Second, Kyogon Doji says, "Smelling a scent was the cause of my realization."
Third, Yakuo and Yakujo cite tasting as the cause of their realization.
Fourth, Baddabara and the fifteen other Bodhisattvas of the present case rise and make obeisance to the Buddha, and Baddabara says, "We formerly heard the preaching of Iono and became monks. At the monks' bathtime, following the rule, we entered the bathroom. We suddently experienced realization through the touch of the water. We did not wash off dirt, did not wash the body. We achieved peace of mind and obtained the state of no-possession. Iono named me Baddabara, saying 'You have experienced subtle and clear touching, and attained Budddhahood, and retain it.' The answer to your question, therefore, is that touching was the primary cause of our realization."
Other Bodhisattvas in turn tell of their experiences, and finally the Bodhisattva Avalokiesvara cites the importance, in his case, of "listening to sound."

Hakuin's Comment

Water and self, self and water. Water is as a seed; mortals and buddhas, wrong and right, are all as one. The so-called basis of water refers to the data of feeling; because of the water there is feeling, so it is called the basis of water. It is also called the basis of water because the use of water is the basis of washing the body. Manifestation comes from the conjunction of feeler and felt. When you focus on this observation until the feeling of data has ended, subtle feeling appears and you attain acceptance of nonorigination.

Tenkei's Comment

If you understand this directly, then going to bed, getting up, and so on is all subtle feeling revealing illumination. What about it? What ground is that under your behind? Is it the ground of ordinary mortals? Is it the ground of Buddhas? Or is it borrowed ground? This realm of subtle feeling cannot be realized by a warm pat of the hand; you have to reduce your boned to powerder and shatter your body to smithereens to master it. If you don't go all the way, you can't get it.

Yamada's Comment

When the bodhisattvas said, “Wondrous feeling gives forth light; we have achieved the state of Buddha’s sons,” they were attesting to their clear realization of the state of the Buddha. To “go through seven and enter eight” is a stock expression in Zen texts for the total freedom accompanying true realization. Such freedom is not possible unless it emerges from total emptiness.
The sutra goes on to tell how the other disciples of the Buddha related the circumstances of their enlightenment. Among them were the bodhisattvas Subhuti, Sariputra, Samantabhadra, Upali, Mahamaudalyayana, Maitreya, the Bodhisattva Moonlight and Akasagharba Bodhisattva. Finally the Bodhisattva Kanzeon (Avalokitesvara) appears before them and tells how “hearing” was the circumstance through which he came to realization.
Bassui Zenji is famous for his koan, “Who is it that hears?” We hear all sorts of sounds throughout the day, a fact which makes this koan easier to practice with than trying to realize the nature of water. After all, we don’t spend the whole day in the bathtub! When hearing sounds, any sound will do. It can be the sound of the cicada buzzing or the bird chirping or the car engine humming. We have the greatest number of opportunities to ask ourselves, “Who is it that is hearing now?”

Rothenberg's Verse

The Basis of Water

One day they awoke to the basis of water.
Suddenly soaked, crashing down walls.
The absence of anything that does not flow
subtly leads to illumination.

It's just like remembering a dream in a dream!
A slap in the face, so sleepers awake,
like layers of sediment splashed upon mud;
the lines in the rocks, the hues in the canyon below.

Aitken's Gathas

Preparing to enter the shower
I vow with all beings
To wash off the last residue
Of thoughts about being pure.

Preparing to enter the shower
I vow with all beings
To cleanse this body of Buddha
And go naked into the world.

Richard von Sturmer's Verse

Sixteen Bodhisattvas Enter the Bath

Right down
"full fathoms five"
a deep joy resides
with crustaceans
and anemones
and rocks collected
from early childhood.

Water bodhisattvas.
Aquasattvas.

On the bath-mat
a wet footprint
slowly evaporates.

Hotetsu's Verse

Just find fifteen intimate friends,
And follow the rule.
The water takes care of everything.
Nothing to pierce. Nothing to break through.

Appendix: Alternate Translations

Case

Sato: In the old days there were sixteen bodhisattvas. When the monks took a bath, they too entered the bath according to their custom. At once they realized the cause of water. Now, my Zen friends, how do you understand this? The bodhisattvas said, “Wonderful feeling! Perfectly clear! We have attained the abode of the children of Buddha.” You can attain it – only by breaking through seven times and digging through eight times.

T. & J.C. Cleary: In olden times there were sixteen bodhisattvas. When it was time for monks to wash, the bodhisattvas filed in to bathe. Suddenly they awakened to the basis of water. All of you Ch'an worthies, how will you understand their saying "Subtle feeling reveals illumination, and we have achieved the station of sons of Buddha"? To realize this you too must be extremely piercing and penetrating.

T. Cleary (Secrets of the BCR): In ancient times there were sixteen awakened people who suddenly realized the basis of water when they went into the bath. How do you understand their saying, "Subtle feeling reveals illumination perfecting the abode of offspring of Buddha"? Thorough penetration is still required to do so.

Hinton: In ancient times there were sixteen wide-open bodhisattvas. They all filed into the bathhouse one day -- and just as they touched the water, they were suddenly awakened. All you Ch'an masters of heart-sight clarity, how can we realize their understanding? It's said that to probe deep mystery brings radiant enlightenment whole, our dwelling as Buddha-masters. But that just means moving through the days freely, your eight senses penetrating all the way in.

Sekida: In ancient times, there were sixteen Bodhisattvas. At the monks' bathtime, following the rule, they had baths. They suddenly experienced realization through the touch of water. You reverend Zen students, do you understand their words? "We experienced the subtle and clear touch, have attained Buddhahood, and still retain it." You will be able to attain this condition after seven times piercing and eight times breaking through.

Shaw: In olden times sixteen 'Opened Ones' entered the temple bath at the regular time. When they were in the wter, what had first seemed mere water suddenly seemed to them a revelation of real purity. They felt as if they had entered heaven itself and were filed with high spirits. Here Set-cho [Xuedou] spoke out his own mind. He called upon Zen scholars everywhere to ask themselves what those sixteen men really meant and what were their real feelings. Why did the mere feel of the water on their naked bodies make them claim that they had suddenly attained to Englightenment? Unless, says Set-cho, those sixteen men, and indeed any other, have reached the sate where they can 'pierce the seven and eight places in the lines of the enemy' they will not be able to experience that wonderful joy.

Yamada: In ancient times there were sixteen bodhisattvas. When it was time for the monk’s bath they followed the usual procedure and entered the bath. They suddenly awakened to the essence of the water. Oh, you many Zen worthies, how do you understand it when they said, “Wondrous feeling gives forth light; we have achieved the state of Buddha’s sons”? You must also go through seven and enter eight before you can understand this.

Xuedou's Verse

Sato: A patch-robed monk who has finished the [great] matter makes one thing disappear; / One lies down with one’s legs stretched out on the zazen floor. / Earlier, in a dream, you once spoke about realizing perfect freedom; / Even though you have washed off perfumed water, I will spit in your face.

T. & J.C. Cleary: I only need one patchrobed monk who understands this matter -- / Stretch out your legs on the long-bench and lie down. / In a dream you once spoke of awakening to perfect pervassiveness -- / Though you've washed in fragrant water, I'll spit right in your face.

T. Cleary: It takes one Zennist who's finished the work, / Stretching out on the bench and lying down. / In a dream there's been talk of realizing complete communion; / Having washed with fragrant water, a spit right in the face.

Hinton: To see through this with perfect clarity, a patchrobe monk / needs one thing: stretch out for a nap. And in your dreams, // if those bodhisattvas talk of pervasive awakening whole, / meet them leaving their fragrant baths, spit in their faces.

Sekida: The enlightened man is master of one single thing, / Stretches at ease on his bed. / If, in a dream, the ancients said they were enlightened, / Let them emerge from the scented water, and I would spit at them!

Shaw: To have one person at a time attain Enlightenment is quite enough; to have 'swarms' of them at one and same time is altogether too much. A crowd in that bath all enjoying the feel of the water on their naked bodies, and shouting out that they 'felt' the mystery of the water and had thereby had their eyes opened, such ideas were only a dream in the bath. Though they said they had washed themselves in the deliciously-scented waters of the heavenly ocean, I do not think so. I could spit in their faces.

Yamada: One patchrobed monk who understands the matter is enough. / Lined up on the floor with legs stretched out and sleeping. / In a dream you once spoke about realizing perfect penetration. / Even though you wash with perfumed water, I will spit in your face.