Life and Teachings of Wu-ming
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A death-bed letter
I lie here knowing that writing this note will be my last act on this earth and that by the time you read it I will be gone.
It is said that your every action shakes heaven and earth and causes the elephants and dragons of delusion to scatter helplessly.
Now draw your attention to the young man who stands before you, no doubt smiling stupidly as he stuffs himself with pickled cucumbers. You may be wondering if he is as complete a fool as he appears, and if so, let me assure you that his foolishness is far more complete than mere appearance would lead you to believe.
I can also say that despite so benumbed a condition, or perhaps because of it, still more likely, despite of and because of it, Wu-Ming seems to unwittingly and accidentally serve the function of a great Bodhisattva. Perhaps he can be of service to you.
Allow him sixteen hours of sleep daily and provide him with lots of pickled cucumbers and Wu-Ming will always be happy. Expect nothing of him and you will be happy.
Respectfully, Chin-Mang (written on his death-bed)
The Zen abbot meets the one
AFTER Chin-mang's funeral, a monk found Wu-ming at my monastery gate and led him to my quarters.
When first presenting himself to an abbott, a newly arrived monk will prostrate himself three times and ask respectfully to be accepted as a student. So I was taken somewhat by surprise when Wu-ming walked into the room, took a pickled cucumber from the jar under his arm, stuffed it whole into his mouth, and happily munching away, and broke into the toothless imbecilic grin that would one day become legendary.
Taking a casual glance around the room, he smacked his lips loudly and said, "What's for lunch?"
After reading dear old Chin Mang's note, I called in the head monk and asked that he show my new student to the monk's quarters. When they had gone I reflected on Chin-mang's words. Han-hsin was indeed a most severe place of training: winters were bitterly cold and in summer the sun blazed. The monks slept no more than three hours each night and ate one simple meal each day. For the remainder of the day they worked hard around the monastery and practiced hard in the meditation hall.
The aspiring monks
BUT, ALAS, Chin-mang had heard correctly, among all my disciples there was none whom I felt confident to be a worthy vessel to receive the untransmittable transmitted Dharma. I was beginning to despair that I would one day, bereft of even one successor, fail to fulfill my obligation of seeing my teacher's Dharma-linage continued.
The monks could hardly be faulted for complacency or indolence. Their sincere aspiration and disciplined effort were admirable, and many had attained great clarity of wisdom. But they were preoccupied with their capacity for harsh discipline and proud of their insight. They squabbled with one another for positions of prestige and power and vied amongst themselves for recognition. Jealousy, rivalry and ambition seemed to hang like a dark cloud over Han-shin monastery, sucking even the most wise and sincere into its obscuring haze. Holding Chin-mang's note before me, I hoped and prayed that this Wu-ming, this "accidental Bodhisattva" might be the yeast my recipe seemed so much in need of.
Erect to meet the demands and pressures
TO MY astonished pleasure, Wu-ming took to life at Han-shin like a duck to water. At my request, he was assigned a job in the kitchen, where he was pickling vegetables. This he pursued tirelessly. With a cheerful earnestness he gathered and mixed ingredients, lifted heavy barrels, drew and carried water, and, of course, freely sampled his workmanship. He was delighted!
When the monks assembled in the meditation hall, they would invariably find Wu-ming seated in utter stillness, apparently in deep and profound samadhi. No one even guessed that the only thing profound about Wu-ming's meditation was the profound unlikelihood that he might find the meditation posture, legs folded into the lotus position, back erect and centered, to be so wonderfully conducive to the long hours of sleep he so enjoyed.
Day after day and month after month, as the monks struggled to meet the physical and spiritual demands of monastery life, Wu-ming, with a grin and a whistle, sailed through it all effortlessly. Even though Wu-ming's Zen practice was without the slightest merit, by way of outward appearance he was judged by all to be a monk of great accomplishment and perfect discipline. Of course, I could have dispelled this misconception easily enough, but I sensed that Wu-ming's unique brand of magic was taking effect and I was not about to throw away this most absurdly skillful of means.
The uncomprehending source
BY TURNS the monks were jealous, perplexed, hostile, humbled and inspired by what they presumed to be Wu-ming's great attainment. But Wu-ming had no notions of it. And as when he came, everything about him was so obvious and simple that others thought him unfathomably subtle.
Wu-ming's inscrutable presence had a tremendously unsettling effect on the lives of the monks, and undercut the web of rationalizations that so often accompanies such upset. His utter obviousness rendered him unintelligible and immune to the social pretensions of others. Attempts of flattery and invectives alike were met with the same uncomprehending grin, a grin the monks felt to be the very cutting edge of the sword of Perfect Wisdom. Finding no relief or diversion in such interchange, they were forced to seek out the source and resolution of their anguish each within his own mind. More importantly, and absurdly, Wu-ming caused to arise in the monks the unconquerable determination to fully penetrate the teaching "The Great Way is without difficulty" which they felt he embodied.
Never have I met one so skilled at awakening others to their intrinsic Buddhahood as this wonderful fool Wu-ming. His spiritual non-sequiturs were as sparks, lighting the flame of illuminating wisdom in the minds of many who engaged him in dialogue.
The interesting encounters
ONCE A MONK approached Wu-ming and asked in all earnestness, "In the whole universe, what is it that is most wonderful?" Without hesitation Wu-ming stuck a cucumber before the monks face and exclaimed, "There is nothing more wonderful than this!"
At that the monk crashed through the dualism of subject and object, "The whole universe is pickled cucumber; a pickled cucumber is the whole universe!"
Wu-ming simply chuckled and said, "Stop talking nonsense. A cucumber is a cucumber; the whole universe is the whole universe. What could be more obvious?"
The monk, penetrating the perfect phenomenal manifestation of Absolute Truth, clapped his hands and laughed, saying, "Throughout infinite space, everything is deliciously sour!"
On another occasion a monk asked Wu-ming, "The Third Patriarch said, "The Great Way is without difficulty, just cease having preferences." How can you then delight in eating cucumbers, yet refuse to even take one bit of a carrot?"
Wu-ming said, "I love cucumbers; I hate carrots!"
The monk lurched back as though struck by a thunderbolt. Then laughing and sobbing and dancing about he exclaimed, "Liking cucumbers and hating carrots is without difficulty, just cease preferring the Great Way!"
News of him reach the Great Emperor's ears
WITHIN three years of his arrival, the stories of the "Great Bodhisattva of Han-hsin monastery" had made their way throughout the provinces of China. Knowing of Wu-ming's fame I was not entirely surprised when a messenger from the Emperor appeared summoning Wu-ming to the Imperial Palace at once.
From throughout the Empire exponents of Buddhism, Confucianism and Taoism were being called to the Capital, and there the Emperor would proclaim one to be the true religion to be practiced and preached in all lands under his rule.
Even though I far from liked his ideas and schemes, an order from the Emperor was not to be ignored, so Wu-ming and I set out the next day.
In the Emperor's Assembly
INSIDE the Great Hall were gathered more than one hundred priests and scholars who were to debate one another. They were surrounded by the most powerful lords in all China, along with innumerable advisors of the Son of Heaven. Then trumpets blared, cymbals crashed, and clouds of incense billowed up everywhere. The Emperor, borne on by a retinue of guards, was carried to the throne. And then the Emperor signaled for the debate to begin.
Several hours passed. One after another priests and scholars came forward presenting their doctrines and responding to questions. Through it all Wu-ming sat obliviously content as he stuffed himself with his favorite food. When his supply was finished, he happily crossed his legs, straightened his back and closed his eyes. But the noise and commotion were too great and, unable to sleep, he grew more restless and irritable by the minute. As I clasped him firmly by the back of the neck in an effort to restrain him, the Emperor gestured to Wu-ming to approach the throne.
When Wu-ming had come before him, the Emperor said, "Throughout the land you are praised as a Bodhisattva whose mind is like the Great Void itself, yet you have not had a word to offer this assembly. Therefore I say to you now, teach me the True Way that all under heaven must follow."
He said nothing
WU-MING said nothing. After a few moments the Emperor, with a note of impatience, spoke again, "Perhaps you do not hear well so I shall repeat myself! Teach me the True Way that all under heaven must follow!"
Still Wu-ming said nothing, and silence rippled through the crowd as all strained forward to witness this monk who dared behave so boldly in the Emperor's presence.
Wu-ming heard nothing the Emperor said, nor did he notice the tension that vibrated through the hall. All that concerned him was his wish to find a nice quiet place where he could sleep undisturbed. The Emperor spoke again, his voice shaking with fury, his face flushed with anger: "You have been summoned to this council to speak on behalf of the Buddhist teaching. Your disrespect will not be tolerated much longer. I shall ask one more time, and should you fail to answer, I assure you the consequence shall be most grave. Teach me the True Way that all under heaven must follow!"
Without a word Wu-ming turned and, as all looked on in dumbfounded silence, he made his way down the aisle and out the door. There was a hush of stunned disbelief before the crowd erupted into an uproar of confusion. Some were applauding Wu-ming's brilliant demonstration of religious insight, while others rushed about in an indignant rage, hurling threats and abuses at the doorway he had just passed through. Not knowing whether to praise Wu-ming or to have him beheaded, the Emperor turned to his advisors, but they were none the wiser. Finally, looking out at the frantic anarchy to which his grand debate had been reduced, the Emperor must surely have realized that no matter what Wu-ming's intentions might have been, there was now only one way to avoid the debate becoming a most serious embarrassment.
He broke the rules
"THE GREAT sage of Han-hsin monastery has skillfully demonstrated that the great Tao cannot be confined by doctrines, but is best expounded through harmonious action. Let us profit by the wisdom he has so compassionately shared, and each endeavor to make our every step one that unites heaven and earth in accord with the profound and subtle Tao."
Having thus spoken the Son of Heaven concluded the Great Debate.
"Can you tell me -?"
I RAN OUT at once to find Wu-ming, but he had disappeared in the crowded streets of the capital.
Ten years have since passed, and I have seen nothing of him. However, on occasion a wandering monk will stop at Han-hsin with some bit of news. I am told that Wu-ming has been wandering about the countryside this past decade, trying unsuccessfully to find his way home. Because of his fame he is greeted and cared for in all quarters with generous kindness; however, those wishing to help him on his journey usually find that they have been helped on their own.
One young monk told of an encounter in which Wu-ming asked him, "Can you tell me where my home is?"
Confused as to the spirit of the question the monk replied, "Is the home you speak of to be found in the relative world of time and place, or do you mean the Original Home of all pervading Buddha nature?"
After pausing a moment to consider the question, Wu-ming looked up and, grinning as only he was capable of, and said, "Yes."
[The life and teachings of Wu-ming was compiled by Master Tung-Wang, Abbott of Han-hsin
monastery in 898, we are told.
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