Shoyoroku Case 18: Zhaozhou’s Dog — Smash the Logic and Plunge Headfirst into the Reality of the Here and Now

Zhaozhou Congshen: In the network of connections, there is neither good nor evil, nor is there being or non-being

From Shoyoroku, Case 18: Zhaozhou’s Dog

舉。僧問趙州。
狗子還有佛性也無。 [攔街趁塊]
州云有。[也不會添]
僧云既有爲甚麼却撞入這箇皮袋。[一款便招自領出頭]
州云爲他知而故犯。[且莫招承不是道倆]
又有僧問狗子還有佛性也無。[一母所生]
州日無。[也不會滅]
僧云一切衆生皆有佛性。狗子爲什麼却無。[憨狗趁鷂子]
州云爲伊有業識在。[右具如前據款結案]

From Shoyoroku, Case 18: Zhaozhou’s Dog  Classical Chinese Original Text

舉（こ）す。僧（そう）、趙州（じょうしゅう）に問う。
狗子（くし）に還（かえ）って佛性（ぶっしょう）有（あ）りや也（ま）た無（な）しや。[街（ちまた）を攔（さえ）ぎり 塊（つちくれ）を趁（お）ふ]
州（しゅう）云（い）わく、有（う）。[也（ま）た曾（かつ）て添（そ）えず]
僧（そう）云（い）わく、既（すで）に有（う）、甚麼（なん）としてか却（かえ）って這箇（しゃこ）の皮袋（ひたい）に撞入（とうにゅう）するや。[一款（いっかん）に便（すなわ）ち招く、自領出頭（じりょうしゅっとう）]
州（しゅう）云（い）わく、他（た）の知（し）って故（ことさ）らに犯（おか）すが爲（た）めなり。[且（しば）らく招承（しょうじょう）すること莫（なか）れ、是（こ）れ爾（なんじ）を道（い）うにあらず]
又（また）、僧（そう）あり問（と）う、狗子（くし）に還（かえ）って佛性（ぶっしょう）有（あ）りや也（ま）た無（な）しや。[一母（いちも）の所生（しょしょう）]
州（しゅう）日（い）はく、無（む）。[也（ま）た曾（かつ）て滅（げん）ぜず]
僧（そう）云（い）わく、一切衆生（いっさいしゅじょう）皆（み）な佛性（ぶっしょう）有（あ）り、狗子（くし）、什麼（なん）としてか却（かえ）って無（む）なる。[慫狗（かんく）、鷂子（ようす）を趁（お）う]
州（しゅう）云（い）わく、伊（かれ）が業識（ごっしき）の在（あ）り有（あ）るが爲なり。[右具（みぎつぶさ）に前の如し、款（かん）に據（よ）って案に結（けっ）す]

From Shoyoroku, Case 18: Zhaozhou’s Dog Kanbun reading method of Classical Chinese

To cite: A monk asks Zhaozhou Heshang:
A Monk: “Does a dog have the Buddha-nature or not?” [It is like blocking the road and running around frantically after a thrown lump of dirt.]
Zhaozhou: Yes. [It does not increase.]
A Monk: Since it has it, why is it born into this skin bag? [Once you confess the charges, it is like sticking your neck out yourself.]
Zhaozhou: Knowing and transgressing purposely [Do not admit to the crime for a while; that is not the principle.]

Another monk asks:
Another Monk: Does a dog have the Buddha-nature or not? [They are born from the same mother.]
Zhaozhou: No. [It does not decrease.]
Another Monk: “It is said that all living beings have the Buddha-nature, why does a dog not have it?” [It is like a foolish dog chasing a kite.]
Zhaozhou: “That is because the dog has karmic consciousness” [Right, as stated above, it is settled based on the testimony.]

From Shoyoroku, Case 18: Zhaozhou’s Dog Modern Meaning

Glossary: What are the Buddhist and Zen terms used in this article?

仏性 (Buddha-nature)

The potential or fundamental nature inherent in all beings to attain enlightenment and become a Buddha.

悉有仏性 (Universal Buddha-nature)

The assertion that all living beings equally possess the Buddha-nature.

真空妙有 (True Emptiness and Wonderful Being)

The concept that the state of “emptiness,” which lacks any fixed substance, is precisely what gives rise to all things.

業識 (Karma-consciousness)

The consciousness arising from delusion and karma.

二見対待（Dualistic Opposition）

A perspective that divides and contrasts things into two categories, such as “right or wrong.”

What is the characters in Zhaozhou’s Dog?: Zhaozhou Congshen and two monks

The main characters are 趙州従諗 (Zhaozhou Congshen) and two monks.

Who was Zhaozhou Congshen?: One of the most prominent and accomplished Zen masters in Zen classics

• Zhaozhou was originally from Hao Township in Cao Prefecture, and his secular surname was Hao.
• Zhaozhou was born during the reign of Emperor Daizong of the Tang dynasty (four years younger than the famous Japanese monk Kukai) and lived a long life of 120 years.
• In his youth, Zhaozhou first met 南泉普願 (Nanquan Puyuan), under whom he attained the great enlightenment of 平常心是道 (The ordinary mind is the Way)”.
• Around the age of 57, when Nanquan passed away, Zhaozhou once again traveled around visiting various Zen dojo.
• In his later years, Zhaozhou became the abbot of Guanyin Temple east of Zhaozhou Castle (present-day Zhao County, Shijiazhuang, Hebei Province — now Bailin Temple) and guided numerous Zen practitioners until the age of 120.
• Zhaozhou’s posthumous title is 真際大師 (True Ultimate Master) (景徳傳燈録 卷第十（No. 2076 道原纂） in Vol. 51)(宋高僧傳 卷第十一（No. 2061 賛寧等撰） in Vol. 50).

Zhaozhou is a popular figure in Zen dialogues: in the Blue Cliff Record, 12 of the 100 cases feature him; in the Mumonkan, 6 of 48 cases; and in the Shoyoroku, 6 of the 100 cases are about Zhaozhou.

Related Articles: Shoyoroku Case 10: The Old Woman of Mount Wutai — Is Zen Training Possible Only in a Zen Temple?

What is Buddha-nature?: The potential to attain Buddhahood

Whether “all living beings equally possess Buddha-nature” was a major doctrinal debate in Buddhism, and Zhaozhou treated this not as a matter to be understood intellectually, but as a reality to be directly verified.

A monk asked Zhaozhou Congshen, “Does a dog have Buddha-nature or not?”—thus beginning the dialogue. In classical Chinese, 狗子 refers to a dog, where the character 子 functions as a suffix. Even in modern Chinese, suffixes like this are attached to nouns, as in 椅子 (chair) or 帽子 (hat). Because Zen terminology contains a great deal of Chinese influence, terms often include 子, just like 柏樹子 (the cypress tree in the garden). Similarly, in Japan, people in the Akita region call dogs 犬子 (犬っ子), adding a suffix. In this tone, 狗子 does not mean a tiny puppy, but carries the affectionate nuance of 犬っ子 (a doggy).

In Zen koans, if we focus too much on proper nouns like dogs, Zhaozhou, or a monk, we can easily get stuck and fail to find a way out. The theme of this koan is actually: Do we ordinary sentient beings—all living things—have the potential to attain Buddhahood, or not?  The dog is merely an example. This question had been at the very center of doctrinal debate ever since Buddhism was transmitted to China.

Early Mahayana scriptures and Indian Yogacara thought teach that human abilities are different. These teachings say that not all people can become a Buddha. On the other hand, scriptures such as the Nirvana Sutra teach Universal Buddha-nature (all living beings possess the Buddha-nature). This teaching states that all living beings equally possess the Buddha-nature (大般涅槃經 卷第二十七（No. 0374 曇無讖譯） in Vol. 12).

Even if scriptures have clear explanations, just understanding them is a pie in the sky. (It is useless.) Unless you cook and eat it, you cannot know the taste, and your stomach will not become full. Scholar monks study and discuss this “pie in the sky,” but Zen monks try to eat it first.

What is the true intention of Zhaozhou?: Zhaozhou’s answer “Yes” is True Emptiness and Wonderful Being

A monk visited Zhaozhou Congshen with this question about the Buddha-nature. It is difficult to know how much ability this monk really had.

万松行秀 (Wansong Xingxiu) criticizes the monk by saying, [It is like blocking the road and running around frantically after a thrown lump of dirt.] This comment comes from a Buddhist proverb: “It is like a dog that chases a thrown lump of dirt and does not look at the person who throws it.” The monk forgets the true meaning of the Buddha-nature and the duty of a Zen monk. He only cares about being or non-being, just like a foolish dog (大般涅槃經 卷第二十五（No. 0374 曇無讖譯） in Vol. 12).

Then, Zhaozhou answered, “Yes.” At first glance, this simple text means, “Because all living beings have the Buddha-nature, of course a dog has it too.” However, Zhaozhou answered “No” to another monk. Therefore, we must see this “Yes” as True Emptiness and Wonderful Being, which goes beyond being and non-being.

Dogen explains this in the Buddha-nature chapter as follows(正法眼蔵 仏性巻).

This state of being is not the being of doctrinal scholars, nor is it the being of the Sarvastivada school. You must advance and learn the Buddha-being. Buddha-being is Zhaozhou-being. Zhaozhou-being is dog-being. Dog-being is Buddha-nature-being.English Translation: Shobogenzo Buddha-nature Chapter 

To use an example, Mount Fuji does not exist all by itself. It is a part of the whole earth, and it also contains the whole earth. The same thing is true for the Himalayas. When you talk about the Himalayas, Mount Fuji hides. When you talk about Mount Fuji, the Himalayas hide. However, this does not mean that dogs and humans are exactly the same. In terms of physical phenomena, dogs and humans are different. But from the true nature of Universal Buddha-nature, everything is equal. Both dogs and humans have the Buddha-nature.

Therefore, Wansong Xingxiu criticizes this by saying, [It does not increase.] This means that the Buddha does not have more Buddha-nature, ordinary people do not have less Buddha-nature, and animals do not lack it.

What is Neither Being Nor Non-Being?:  being and non-being are not two different things because one is many, and many is one

Not grasping the true meaning of the statement that Buddha-nature exists, a monk asked, “Since it has it, why is it born into this skin bag (of defilements/delusions)?” Underlying this is the deeply ingrained notion that the Buddha-nature is noble, while dogs and animals are lowly.

Wansong commented, [Once you confess the charges, it is like sticking your neck out yourself.] 一款 refers to a formal summons; it is like voluntarily appearing at a court, confessing one’s own crime, and accepting the punishment oneself. This means that if everything possesses the Buddha-nature, mountains, rivers, grasses, trees, and the entire universe are completely contained within the belly of a dog. Therefore, it is you (that monk) who has entered the skin bag (the belly of the dog). In other words, fundamentally there is no impurity and no skin bag.

For Zhaozhou’s true intent, whether Buddha-nature exists or not is not the issue. Zhaozhou said, “Knowing and transgressing purposely (about the Buddha-nature).” This means it consciously and intentionally jumps into the body of a dog. To do something intentionally is the gravest of sins. Expressing it in this way signifies going beyond the dualistic concepts of being and non-being, or good and evil.

Wansong cut in, [Do not admit to the crime for a while; that is not the principle.] This means: Do not accept it too easily. I am not making excuses for you. This is something only a master like Zhaozhou could say, not an ordinary monk like you. In other words, breaking the rules is something only a Zen master on the level of Zhaozhou Congshen can do, and it is impossible for the likes of you.

What is Dualistic Opposition?: Another monk was unable to escape from the dualism of being and non-being

Then, another monk asked the exact same question. Wansong commented, [They were born from the same mother.] treating this as an exchange between brothers. Zhaozhou answered, “No.” Recognizing that the monk had come holding the established dogma that “all sentient beings possess the Buddha-nature,” Zhaozhou answered “No.” to shatter this preconceived notion of the monk.

Wansong commented, [It does not decrease.] This means that inherently the Buddha-nature is completely fulfilled (perfected): because one is a Buddha it does not increase, and because one is a sentient being it does not decrease. Therefore, just because Zhaozhou said “No.” it does not mean it vanishes and disappears, and just because he said “is,” it does not mean it increases. This expresses the state of “neither defiled nor immaculate, neither increasing nor decreasing.”

This monk tried to logically infer the universal possession of Buddha-nature, asking, “It is said that all living beings have the Buddha-nature, why does a dog not have it?” In any case, he seemed completely unable to grasp Zhaozhou’s true intent. Wansong described this scene by saying, [It is like a foolish dog chasing a kite.]

Zhaozhou said, “That is because the dog has karmic consciousness.” As stated in 大般涅槃經 (the Nirvana Sutra), “All living beings completely possess the Buddha-nature. However, because they are covered by afflictions, they cannot see their own Buddha-nature.” Therefore, while everyone possesses the Buddha-nature, it might also be said that a dog does not have it, because the true mind’s Buddha-nature is obscured by selfish afflictions (大般涅槃經 卷第二十七（No. 0374 曇無讖譯） in Vol. 12).

However, Zhaozhou’s “Not” is not a “Not” of such dualistic opposition. Zhaozhou’s “Not” transcends all distinctions of being and non-being, where everything melts together and is interconnected as one. This is the world of the Kegon-kyo (Avatamsaka Sutra).

Zhaozhou wanted to smash this “Not” of dualistic opposition. However, when facing this monk and answering that a dog does not have the Buddha-nature because it has karmic consciousness, Zhaozhou likely saw that this monk would not understand the true meaning of “no Buddha-nature,” and therefore reluctantly provided an easy-to-understand explanation. Wansong commented, “[Right, as stated above, it is settled based on the testimony.]” This means that Zhaozhou, too, had no choice but to issue a verdict according to the (court’s) official record.

I have also roughly written down my thoughts on this kōan for now, but it surely cannot end just like this.

What is the core of Zhaozhou’s Dog?: Before concepts, there is neither good nor evil, nor is there being or non-being

• The assertion that the Buddha-nature is equally endowed in all living beings is called 悉有仏性 (the universal possession of Buddha-nature).
• Zhaozhou Congshen said, “Yes,” expressing the “Being” of true emptiness and wondrous existence, and said, “Not,” expressing that it transcends good and evil.
• Both being and non-being melt together and are interconnected as one, transcending all distinctions. This is the world of the Kegon (Avatamsaka) Sutra.

My Experience: Why Is It Difficult to Graduate from “Pie in the Sky” Education in a System Built on Correct Answers?

In Japan, education with fixed correct answers is conducted through 9 years of compulsory education plus 3 optional years of high school. Later, when I took philosophy courses in university, I was deeply shocked to confront the reality that “there are no correct answers.”

Various philosophers say various things, and the question of “who is right?” is not the issue. Ultimately, the question is what you choose to adopt based on the arguments and statements of those various philosophers. Therefore, there are “many correct answers.”

Therefore, these correct answers exist for each society. For instance, at cram schools, passing a prestigious university is the correct answer, while in the world of merchants, exceeding a target sales volume is the correct answer. This means that as long as one belongs to a group of people, it is impossible to break free from this. Even in the world of philosophy mentioned earlier, the moment one belongs to a faction, the correct answer of that faction wells up instantly. To break through this, one must face the problem entirely by “oneself”.

Doubtless, those monks had also been debating with various other monks. However, unless you step out of such discussion groups among monks and face the koan entirely by “yourself”, you can never graduate from the “pie in the sky.”

How Can Zen Teachings Be Applied to Modern Life?: Graduating from the “pie in the sky” of knowledge, and first “trying to eat it”

To graduate from a “pie in the sky,” the first step is to “try eating it.” I studied philosophy and psychology in university, and even earned a bachelor’s degree in human relations. However, after subsequent life in a training monastery and personal exploration, what I keep in mind nowadays is, ironically, a “life distanced from human relations.” This might sound like a joke, but it is the conclusion I reached at the end of my struggle between academia and real life.

What does it mean to “try eating it”? It means instantly smashing the “game of logic” spun around in one’s head and plunging headfirst into the reality of the here and now. In Japan, philosophy is often said to be “the subject least useful in practical life.” However, as a result of continuing to ask with my entire body, “How can I apply this to reality?”, I am now able to wield philosophy as my most vital weapon.

Similarly, with Zen kōans, the important thing is not to debate them, but to apply them to real life. That is to say, it means confronting the kōan entirely by “oneself”.