Case 76 never ends, yet now we move on to Case 77 - Kyozan Holds His Own ...
A portion of Shishin's commentary is available on pages 242 and 244 here ...
This is another Koan that seems, like the last Koan (76), to offer a kind of model or formula for the relationship of the absolute and relative. It also implies that such models and uses of words or symbols to describe it cannot ever be really accurate. However, it it not bad, and is the best we can do. A wise monk can bring some meaning and life into it.
So, turning circles probably represents emptiness, the absolute. The "ten" probably means all the relative things of the universe in all directions. The swastika (not to be confused with the Nazi symbol) is a sign for the moving, non-stagnant nature of the universe, which is the absolute and all the relative things in motion. It also represents the Buddhist teachings being preached and practiced in this world. The absolute holds up and moves the sun and moon and all the stars in the sky, with vigor and power.
The Preface seems to say that words and models are never adequate to convey this, and the reality cannot really be fixated in words or formuli and nailed down, but, well, doing what you need to do (following or breaking the rules) to convey the meaning.
The Verse seems to repeat many of those same points, and emphasizes the vigorous activity of emptiness which silently goes everywhere and does everything in the universe. The reference to military and literary might just mean something like that it fits all situations.
Something like that. This is a tough Koan, so I am guessing some of it. Shishin provides some additional comments, also a bit vague.
Gassho, J
SatTodayLAH
Preface:
It is like a person depicting the empty sky:
The moment one starts to use the brush, one is in the wrong.
How could you bear creating a model and making a pattern?
How could you bear trying to make something?
I, Bansho, have already exposed means of fixation.
If there are rules, make avail of them;
If there are no rules, use the [following] example.
Case:
A monk asked Kyôzan, “Your Reverence, do you know letters or not?”
Kyôzan said, “According to my capacity.” The monk immediately turned around
once clockwise and said, “What letter is this?” Kyôzan drew the ideograph for
“10” [ 十 ] in the earth. The monk turned himself around once counter-clockwise
and said, “What letter is that?” Kyôzan modified the sign “十” into a swastika [卍].
The monk drew a circle in the air and lifted his two palms like Asura [a Hindu god] vigorously
holding the sun and moon and said, “What letter is that?” Kyôzan immediately
drew a circle enclosing the swastika. The monk at once represented the vigor of
a Rucika [a powerful temple guardian]. Kyôzan said, “Good, good. Keep it with care.”
Verse:
The emptiness of the circle of the Way will not be filled;
The letters of the stamps of emptiness have not yet revealed.
Wonderfully governing the orbits of heaven and the axis of the earth;
Precisely applying the warp for the military use, the weft for literary use.
Letting go, gathering together;
Absolutely independent, freely going anywhere.
The activities turn subtle pivots; in the blue sky the thunder roars violently;
The eyes emit violet lights; one sees the stars in broad daylight.
It is like a person depicting the empty sky:
The moment one starts to use the brush, one is in the wrong.
How could you bear creating a model and making a pattern?
How could you bear trying to make something?
I, Bansho, have already exposed means of fixation.
If there are rules, make avail of them;
If there are no rules, use the [following] example.
Case:
A monk asked Kyôzan, “Your Reverence, do you know letters or not?”
Kyôzan said, “According to my capacity.” The monk immediately turned around
once clockwise and said, “What letter is this?” Kyôzan drew the ideograph for
“10” [ 十 ] in the earth. The monk turned himself around once counter-clockwise
and said, “What letter is that?” Kyôzan modified the sign “十” into a swastika [卍].
The monk drew a circle in the air and lifted his two palms like Asura [a Hindu god] vigorously
holding the sun and moon and said, “What letter is that?” Kyôzan immediately
drew a circle enclosing the swastika. The monk at once represented the vigor of
a Rucika [a powerful temple guardian]. Kyôzan said, “Good, good. Keep it with care.”
Verse:
The emptiness of the circle of the Way will not be filled;
The letters of the stamps of emptiness have not yet revealed.
Wonderfully governing the orbits of heaven and the axis of the earth;
Precisely applying the warp for the military use, the weft for literary use.
Letting go, gathering together;
Absolutely independent, freely going anywhere.
The activities turn subtle pivots; in the blue sky the thunder roars violently;
The eyes emit violet lights; one sees the stars in broad daylight.
This is another Koan that seems, like the last Koan (76), to offer a kind of model or formula for the relationship of the absolute and relative. It also implies that such models and uses of words or symbols to describe it cannot ever be really accurate. However, it it not bad, and is the best we can do. A wise monk can bring some meaning and life into it.
So, turning circles probably represents emptiness, the absolute. The "ten" probably means all the relative things of the universe in all directions. The swastika (not to be confused with the Nazi symbol) is a sign for the moving, non-stagnant nature of the universe, which is the absolute and all the relative things in motion. It also represents the Buddhist teachings being preached and practiced in this world. The absolute holds up and moves the sun and moon and all the stars in the sky, with vigor and power.
The Preface seems to say that words and models are never adequate to convey this, and the reality cannot really be fixated in words or formuli and nailed down, but, well, doing what you need to do (following or breaking the rules) to convey the meaning.
The Verse seems to repeat many of those same points, and emphasizes the vigorous activity of emptiness which silently goes everywhere and does everything in the universe. The reference to military and literary might just mean something like that it fits all situations.
Something like that. This is a tough Koan, so I am guessing some of it. Shishin provides some additional comments, also a bit vague.
Gassho, J
SatTodayLAH
). Zen practice is there for all. 
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