The Zen Experience Part 17

Although the Layman declined monastic orders, he apparently could hold his own with the best of Ma-tsu's followers, as well as with other Ch'an monks he encountered in his travels. Often monks sought him out merely to match wits. A typical exchange is reported with a follower of s.h.i.+h-t'ou named P'u-chi, who once came to test P'ang:

_One day P'u-chi visited the Layman.

"I recall that when I was in my mother's womb I had a certain word," said the Layman. "I'll show it to you, but you mustn't hold it as a principle."

"You're still separated from life," said P'u-chi.

"I just said you mustn't hold it as a principle," rejoined the Layman.

"How can I not be awed by a word that astounds people?" said P'u-chi.

"Understanding such as yours is enough to astonish people,"

replied the Layman.

"The very statement 'don't hold it as a principle' has become a principle," said P'u-chi.

"You're separated not only by one or two lives," said the Layman.

"It's all right for you to reprove a rice-gruel [-eating] monk [like me]," returned P'u-chi.

The Layman snapped his fingers three times.10

_

The precise meaning of this exchange will not be tackled here, but P'ang apparently came off on top. Now and then, however, P'ang seems to have been equaled or bested. There is a story of an exchange he had with one of the monks at Ma-tsu's monastery, named s.h.i.+h-lin.

_

One day s.h.i.+h-lin said to the Layman: "I have a question I'd like to ask. Don't spare your words."

"Please go on," said the Layman.

"How you do spare words!" exclaimed s.h.i.+h-lin.

"Unwittingly by this discussion we've fallen into a snare [of words],"

said the Layman.

s.h.i.+h-lin covered his ears.

"You adept, you adept!" cried the Layman.11

_

Another time P'ang is reminiscent of Chao-chou in demonstrating that it is possible to hold one's own without the use of words.

_The Layman was once lying on his couch reading a sutra. A monk saw him and said: "Layman! You must maintain dignity when reading a sutra."

The Layman raised up one leg.

The monk had nothing to say.12

_

Layman P'ang studied under Ma-tsu for two years, but he finally decided to resume his life as a wandering student of Ch'an. He left Ma-tsu declaring the family his source of strength, or so it would seem from his parting verse presented to the master.

_I've a boy who has no bride,

I've a girl who has no groom;

Forming a happy family circle,

We speak about Birthless.13

_

And off he went to travel, a completely enlightened man after his stay in Kiangsi. He turned increasingly to poetry during these years of wandering across the central part of China, composing some of his most sensitive verse. One poem in particular seems to capture the carefree spirit of these years of wanderings:

_The wise man, perceiving wealth and l.u.s.t,

Knows them to be empty illusion;

Food and clothes sustain body and life--

I advise you to learn being as is.

When it's time, I move my hermitage and go,

And there's nothing to be left behind.14

_

One of Layman P'ang's most enduring companions was the monk Tan-hsia T'ien-jan, known for his irreverence. The following is typical of the exchanges recorded between the two:

_When the Layman was walking with Tan-hsia one day he saw a deep pool of clear water. Pointing to it with his hand, he said: "Being as it is we can't differentiate it."

"Of course we can't," replied Tan-hsia.

The Layman scooped up and threw two handfuls of water on Tan-hsia.