If you haven't read Part 1 of this story, you should go back to read it first.
And here in the inn, while taking their mid-day meal, they were approached by an excited pair of seeming-sages, for their heads were shaven and their blue robes distinctive. And about their necks hung necklaces of some exotic seeds died in a hue to match their robes.
“Sirs,” said one, “from your appearance it is clear that you are wandering sages, for your staves are much weathered and your sandals thin as paper. Is it not so?”
“It is true that we wander and call no place home,” answered Tzu-yu. “But as for being sages we make no such claim.”
“Then it is providential, indeed, that we have just now met, for we have found that for which in your wanderings you do seek! There is a great sage in Wen who has brought the True Teachings to the world and even now he has amassed a great following! And we are his disciples and are on our way to once again sit at his feet! Join us! And we can teach you on the way!”
“May you find that for which you clearly must still seek,” replied Tzu-yu. “But you have failed to understand the nature of our wanderings, if you think they have some end or that their cause is that we seek. We wander because we seek not. The path arises before us and we take it because it is there.”
“It is only the self that must seek,” added Chen Jen. “No-self seeks not.
‘There are no answers in emptiness.
Questions do not arise.’
But it is clear by the self-conscious trappings of your appearance and your enthusiasm for the teachings of a sage that you still abide within the prison of self. For what is identity if not mere identification? And what is the self if not a whirlpool, endlessly pulling the world of externals round and round an empty hole? You seek spiritual fulfillment for that which is a mere construct of your mind, and your sage and his teachings but bind you further to the one while promising you the former.”
“You would have us lose our very selves? What manner of teaching is this!?” exclaimed the devotee.
“I would have you do no such thing; nor would I give you a teaching,” responded Chen Jen. “Only I would have you to understand the nature of our wanderings about which you have made ill-conceived comment. But know, too, that you cannot lose your self since you have no self to lose. We call the cold wind North, but when it has passed we see that it was always only the movement of air. Or the endless waves that break upon the shore; were they ever anything more than the sea’s own waters?”
“How then can we realize no-self?” asked the second devotee.
“By realizing no-self,” answered Chen Jen.
“But by what method is this achieved!?” exclaimed this devotee.
“By no-method,” answered Chen Jen. “Method is just another tool of self; how then could it realize no-self?
‘Fear cannot conquer fear,
Nor self itself subdue.’
In the realm of transcendence there is neither means nor end. Find and follow your own heart-teacher; it will show the way.”
“It has shown us the way to the greatest living sage and to him, and not to you, will we listen,” replied the first devotee. And with that, they turned and left the inn.
“You are a most useless sage, my friend,” exclaimed Tzu-yu, “for every time we have a chance to gain some disciples, you set them to their heels!” At this they both broke out in hearty laughter and ordered another flagon of wine.
“We must remember,” Chen Jen said upon further reflection, “to buy new sandals, though I am loath to part with my staff!”
This post is part of a series. To view the index, go here.
And here in the inn, while taking their mid-day meal, they were approached by an excited pair of seeming-sages, for their heads were shaven and their blue robes distinctive. And about their necks hung necklaces of some exotic seeds died in a hue to match their robes.
“Sirs,” said one, “from your appearance it is clear that you are wandering sages, for your staves are much weathered and your sandals thin as paper. Is it not so?”
“It is true that we wander and call no place home,” answered Tzu-yu. “But as for being sages we make no such claim.”
“Then it is providential, indeed, that we have just now met, for we have found that for which in your wanderings you do seek! There is a great sage in Wen who has brought the True Teachings to the world and even now he has amassed a great following! And we are his disciples and are on our way to once again sit at his feet! Join us! And we can teach you on the way!”
“May you find that for which you clearly must still seek,” replied Tzu-yu. “But you have failed to understand the nature of our wanderings, if you think they have some end or that their cause is that we seek. We wander because we seek not. The path arises before us and we take it because it is there.”
“It is only the self that must seek,” added Chen Jen. “No-self seeks not.
‘There are no answers in emptiness.
Questions do not arise.’
But it is clear by the self-conscious trappings of your appearance and your enthusiasm for the teachings of a sage that you still abide within the prison of self. For what is identity if not mere identification? And what is the self if not a whirlpool, endlessly pulling the world of externals round and round an empty hole? You seek spiritual fulfillment for that which is a mere construct of your mind, and your sage and his teachings but bind you further to the one while promising you the former.”
“You would have us lose our very selves? What manner of teaching is this!?” exclaimed the devotee.
“I would have you do no such thing; nor would I give you a teaching,” responded Chen Jen. “Only I would have you to understand the nature of our wanderings about which you have made ill-conceived comment. But know, too, that you cannot lose your self since you have no self to lose. We call the cold wind North, but when it has passed we see that it was always only the movement of air. Or the endless waves that break upon the shore; were they ever anything more than the sea’s own waters?”
“How then can we realize no-self?” asked the second devotee.
“By realizing no-self,” answered Chen Jen.
“But by what method is this achieved!?” exclaimed this devotee.
“By no-method,” answered Chen Jen. “Method is just another tool of self; how then could it realize no-self?
‘Fear cannot conquer fear,
Nor self itself subdue.’
In the realm of transcendence there is neither means nor end. Find and follow your own heart-teacher; it will show the way.”
“It has shown us the way to the greatest living sage and to him, and not to you, will we listen,” replied the first devotee. And with that, they turned and left the inn.
“You are a most useless sage, my friend,” exclaimed Tzu-yu, “for every time we have a chance to gain some disciples, you set them to their heels!” At this they both broke out in hearty laughter and ordered another flagon of wine.
“We must remember,” Chen Jen said upon further reflection, “to buy new sandals, though I am loath to part with my staff!”
This post is part of a series. To view the index, go here.
I enjoyed reading this post. Thank you.
ReplyDeletehaha, i like the humour tied to great wisdom here. There is a point in here I always make a mess out of attempting to make myself:
ReplyDeleteWhen the "master" says there is no method and so instead says some metaphor - the silly seeker always asks "and how sir shall we seek this metaphor" haha!