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[1. Hsuan-sha, 835-908. The following is a literal translation of Case LXXXVIII of the Pi-yen Chi, which
is one of the most important and at the same time the most popular of Zen texts. The words in brackets in the
"Illustrative Case" and in Seccho's verse are those of Yengo. As to the nature and composition of the Pi-yen
VII. GENSHA ON THE: THREE INVALIDS[1]. Preliminary Remark 63
Manual of Zen Buddhism
Chi, see my Zen Essays, Series II, p. 237 et seq.
2. The Remark purposes to make the reader abandon his usual relative point of view so that he can reach the
absolute ground of all things.]
hold up a mallet or a hossu. [--Blind to the very core.--This is no other than 'benefiting all beings'.--Not
necessarily failing to see.]
"Those who are deaf fail to hear you even when you talk volubly enough. [--Deaf to the very core!--This is
no other than 'benefiting all beings'.--Not necessarily altogether deaf.--That something is still unheard.]
"Those who are dumb fail to speak out, whatever under. standing they may have inwardly. [--Dumb to the
very core!--This is no other than 'benefiting all beings'.--Not necessarily altogether dumb.--That
something is still left untold of.]
"What treatment are you going to accord to such people? If you do not know how to go on with them,
Buddhism must be said to be lacking in miraculous works." [--Quite true, this world-I am ready to give
myself up with my hands folded.--"Benefiting" already accomplished!--"He then struck."]
A monk asked Ummon (Yun-men) to be enlightened. [--It is also important to go about and inquire.--Hit!]
Said Ummon, "You make bows." [--As the wind blows, the grass bends.--Ch'ua!]
When the monk rose from making bows, [--This monk's staff is broken!]
Ummon poked him with a staff, and the monk drew back. Said Ummon, "You are not blind then?" [--Blind
to the very core!--Do not say that this monk has a failing eye-sight.]
Ummon now told him to approach, and the monk approached. [--Washed with a second dipperful of dirty
water.--Kwan-non is come! To give a " Kwatz!" was better.] Said Ummon, "You are not deaf then?"
[--Deaf to the very core!--Do not say that this monk is deaf in his ears.]
Ummon further continued, "Do you understand?" [--Why does he not feed him with the right forage?--Pity
that he then uttered a word at all.]
"No, master, I do not," was the reply. [--A double koan!--What a pity!]
Ummon said, "You are not dumb then?" [--Dumb is to the very core!--What eloquence!--Do not say that
this monk is dumb.]
The monk now grasped the point. [--Stretching the bow when the burglar is off.--What old bowl is he
after?]
Commentary Notes
Gensha gives this sermon from his standpoint where he is now able to sit, after years of his study of Zen, in
absolute nakedness with no trumpery trimmings about him, altogether shorn of imaginations and free from
conceptualism. In those days there were many Zen monasteries each of which rivalled the others. Gensha
used to give this sermon to his monks:
Commentary Notes 64
Manual of Zen Buddhism
"It is asserted by all the worthy masters of the present time that they are working for the benefit of all beings.
This being the case, what will you do if three kinds of invalids suddenly appear before you here? Those who
are blind fail to see you even when you hold up a mallet or a hossu. Those who are deaf fail to hear you even
when you may talk volubly enough. Those who are dumb fail to speak out whatever understanding they may
have inwardly. What treatment are you going to accord to such people? If you do not know how to go on with
them, Buddhism must be said to be lacking in miraculous works."
If people understand him here as merely making reference to the blind, to the deaf, to the dumb, they are
vainly groping in the dark. Therefore, it is said that you are not to search for the meaning in the words which
kill; you are requested to enter directly into the spirit itself of Gensha, when you will grasp the meaning.
As Gensha ordinarily tested his monks with this statement, a monk who was staying for some time with him
one day accosted him when he came up to the Dharma-hall, and asked: "Will you allow me to present my
way of reasoning about your sermon on the three invalids?" Gensha said, "Yes, you may go on." Whereupon
the monk remarked, "Fare thee well, O master!" and left the room. Gensha said, "Not that, not that." We can
see that this monk has fully grasped Gensha.
Later on, Hogen (Fa-yen, died 958) made this statement: "When I listened to Master Jizo (Ti-tsang) making
reference is to this monk's remark, I was enabled to understand Gensha's sermon on the three invalids."
I ask you now. "[Here is a puzzle for you, O monks!] If that monk did not understand Gensha, how was it that
Hogen made this statement of his? If that monk understood Gensha, why did the latter declare, 'Not that, not
that'?"
One day Jizo said to Gensha, "I am told that you have given a sermon on the three invalids, is that so?"
Gensha answered, "Yes." Jizo then said, "I have my eyes, cars, nose, and tongue; what treatment would you
give me?" Gensha was quite satisfied with this request on the part of Jizo.
When Gensha is understood, you will realize that his spirit is not to be sought in words. You will also see that
those who understand make themselves naturally distinguishable from the rest.
Later when a monk came to Ummon (Yun-men, died 949) and asked him about Gensha's sermon, Ummon
was ready to demonstrate it in the following way, for he thoroughly understood Gensha. Said Ummon to the
monk, "You make bows." When the monk rose from making bows, Ummon poked him with a staff, and the
monk drew back. Said Ummon, "You are not blind then?" Ummon now told him to approach, and the monk
approached. Said Ummon, "You are not deaf then?" Finally, he said, "Do you understand?" "No, master",
being the reply, Ummon remarked, "You are not dumb then?" This made the monk grasp the point.
If this monk of Ummon's had any sort of understanding about Gensha, he would have kicked up the master's
chair when he was told to make bows, and no more fussing would have been necessary. In the meantime let
me ask you whether Ummon and Gensha both understood the problem in the same way, or not. I tell you that
their understanding is directed to one point. That the ancient masters come out among us and make all kinds
of contrivance is because they wish to see somebody bite their hook and be caught up. They thus make bitter
remarks in order to have us see into the great event of this life.
My own master Goso (Wu-tsu, died 1104) had this to say: "Here is one who can talk well but has no
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