Shoyoroku Case 6: Mazu’s White and Black — True Leadership Is Not Teaching, But the Leader’s Continuous Growth

Mazu Daoyi and Baizhang Huaihai, Zhizang: What is the “True Teaching” of Zen?

From Shoyoroku, Case 6: Mazu’s White and Black

A Monk: “What was 西来意 (Bodhidharma’s intent in coming from India to China?) Leave the 四句 (four phrases), and cut off the 百非 (one hundred negations).”
Master Mazu: “I am tired today. I cannot tell it to you. Go to Zhizang and ask him.”

The monk asked Zhizang.
Zhizang: “Why do you not ask our Master Mazu?”
The Monk: “Master Mazu told me to ask you.”
Zhizang: “I have a headache today. I cannot tell it to you. Go to Brother Baizhang and ask him.”

The monk asked Brother Baizhang.
Baizhang: “I do not know about that matter.”

The monk reported everything to Master Mazu.
Master Mazu: “Zhizang’s head is white. Baizhang’s head is black.”From Shoyoroku, Case 6: Master Mazu and the Truth

Introduce: 馬祖道一 (Mazu Daoyi) and his students

Key Point: The characters are馬祖道一 (Mazu Daoyi), 智蔵 (Zhizang), 百丈懐海 (Baizhang Huaihai), and a monk. Mazu Daoyi is a student of Nanyue Huairang. Mazu praised Zhizang and Huaihai. He said, “The teachings enter the 蔵  (treasury), and Zen returns to the 海 (ocean).”

The characters in this story are 馬祖道一 (Mazu Daoyi), 智蔵 (Zhizang), 百丈懐海 (Baizhang Huaihai), and a monk.

Mazu Daoyi was born in the Ma family in Sichuan. He attained enlightenment under Nanyue Huairang. In this era, he and Shitou Xiqian were the two greatest masters. People said that you could find the Way if you entered either school. Mazu used sticks, twisted noses, grabbed ears, and kicked students down. The style of “Zen means violence” was started by this Mazu.

Zhizang was from Jiangxi. When he was a child, he heard a lecture on the Nirvana Sutra at a temple. At the age of 13, he talked to his parents and became a monk, and he became a student of Mazu Daoyi.

Baizhang Huaihai was an older student of Zhizang. He was from Fujian and studied under Mazu. He lived on Mt. Baizhang and made the rules for the temple called 清規 (Pure Rules).

Mazu praised Zhizang and Huaihai very much. He said, “The teachings enter Zhizang, and Zen returns to Huaihai.” They were very important students. Master Mazu, Zhizang, and Huaihai taught one monk together. This monk was not famous, but he was treated very importantly.

A monk’s question: “Reject all logical arguments and explanations, and show me the teaching beyond the scriptures.”

Key point: A monk asked Mazu Daoyi, “Beyond 四句 (the four phrases) and the hundred negations, show me the meaning of Bodhidharma’s coming from the West.” This essentially means, “Reject all logical arguments and explanations, and show me the teaching beyond the scriptures.”

Now, let us start the main story.
A monk asked Mazu Daoyi, “Please show me the meaning of Zen. Please leave 四句百非 (the four phrases and cut off the one hundred negations).” This is called 鎖口問 (A contradictory question). It is a very difficult request because the monk closes the master’s mouth and asks for an answer at the same time.

四句 (The four phrases) and 百非 (one hundred negations) are the world of logic.

四句 (The four phrases) are:
It exists. (有句)
It does not exist. (無句)
It neither exists nor does not exist. (非有非無句)
It both exists and does not exist. (亦有亦無句)

四句百非 (the four phrases and cut off the one hundred negations) refers to the limits of logical discourse. The 四句 (four phrases) consist of existence, non-existence, neither existence nor non-existence, and both existence and non-existence. 百非 (One hundred negations) are derived from combinations of these four: first, four multiplied by four results in 16 patterns; these are further multiplied by three for past, present, and future, resulting in 48 patterns; these are then doubled for past and future states (already occurred and not yet occurred), resulting in 96 patterns; finally, by adding the original four phrases, they total one hundred negations. To transcend these phrases and negations means to reject all logical arguments and explanations.

西来意 (Bodhidharma’s intent in coming from India to China?) refers to Bodhidharma’s intent in coming from India to China, which essentially means the teachings beyond the scriptures.

Mazu Daoyi’s advice: Do not seek it from others; realize it for yourself.

Key point: Mazu Daoyi deflected the monk’s challenge with a convenient excuse, which was intended to tell him, “Realize it for yourself.” The other disciples followed Mazu’s method and responded in the same way.

In response to this unreasonable challenge, Mazu deflected by saying, “I am a bit tired today, so I cannot show you the intent of the coming from the West (the teaching beyond the scriptures).” This meant that since the monk had already reached the point of transcending the four phrases and the hundred negations, he was clearly on the right track regarding the meaning of the Patriarch’s arrival. Mazu was essentially suggesting, “Why ask me? If you simply sever all reliance on words and concepts yourself, you might realize that the answer is already right there.”

This looks like no advice, but it is 無舌人の解語 (the speech of a person without a tongue). It means teaching without using words. However, Mazu also said, “Go to Zhizang and ask him.” This does not literally mean “ask Zhizang.” It means “ask yourself.”

The monk honestly went to Zhizang. Zhizang said, “Why do you not ask our Master?” He pretended not to know the reason. This shows that Zhizang learned Mazu’s style very well. The monk answered very honestly, “Master Mazu told me to ask you.” Then, Zhizang acted just like Mazu. He said, “I have a headache today. I cannot tell it to you for your sake.” Then he told the monk to go to Baizhang.

Mazu and Zhizang both said, “Go to another person.” This was not an accident. It was their style of teaching. Unfortunately, the monk did not notice this. He went to Baizhang and asked the question. Baizhang said, “I do not know about that matter.”

The monk was very disappointed. However, this “I do not know” is the same as the “I do not know” of Bodhidharma in the second story. It means, “Do not ask others. You must find the truth by yourself.”

Related Articles: Shoyoroku Case 2: Bodhidharma’s Vast Emptiness — True Faith Lies Beyond the Craving for Merit and Result (It has the same point in that people should acquire things by themselves, not ask others for them)

Mazu Daoyi’s “White and Black”: The importance of seeing things as they are.

Key point: The monk, failing to grasp Mazu Daoyi’s true intention of “realizing it for yourself,” reported that he had received no instruction from the other disciples either. Mazu then offered further guidance: “Did you observe them as they truly are?” (implying he should see the reality before his eyes, not the concept behind it).

The monk reported everything to Master Mazu. Mazu said, “Zhizang’s head is white. Baizhang’s head is black.” This means, “Did you look at them carefully? Zhizang has white hair, and Baizhang has black hair.”

People have many different ideas about this “white and black.” However, the meaning is simple. Willows are green and flowers are red, The sun rises in the east and the moon sets in the west. Mountains are high and the sea is deep. Mazu only talked about the real hair of the two men, black or white.

In Zen, it is very important to accept things as they are. However, we often think too much. We think about Bodhidharma, or we think about “the meaning of coming from the West.”

The Core

• Mazu Daoyi’s attitude of teaching without words emphasizes the importance of thinking for oneself and achieving realization.
• What Mazu demonstrated was an approach of stopping the endless spinning of intellectual theories and instead accepting the obvious reality before one’s eyes exactly as it is.
• When we stop seeking answers from others and face the undeniable facts—that white hair is white and black hair is black—we can return to the truth that exists before language.

My Experience: Zen koans pose important questions to modern education

Key Point: By intentionally avoiding explanations, letting students struggle, encouraging them to stand on their own, and not interfering with the results, both the student and the mentor can deepen their own paths of inquiry.

In my work as a teacher, I often feel I must explain everything clearly to my students. I want to guide them to the right answers without letting them get lost or fail. This comes from a managerial view of education. In Japan, schools below the university level were essentially designed not as places for individual inquiry, but as systems to control people and maintain society.

Of course, I am not saying I am against this kind of “managed education” for social order.

However, a true mentor is not just someone who “teaches well.” A true mentor is someone who keeps learning and growing themselves. When a teacher focuses only on how to explain things, they stop growing, and education becomes just a boring routine.

Recently, there is a strong demand for schools in Japan to be more like “service providers.” People expect teachers to provide everything and make everything easy. While it’s good to be a clear teacher, this “service” mindset often leads to students who cannot think for themselves and only complain when things get difficult.

This Zen story shows the opposite approach: the master refuses to give an easy answer. He lets the student be confused, forces them to struggle, and makes them find the answer on their own. This helps the student to think deeply, and it also allows the teacher to keep working on their own growth instead of just taking care of the student.

This Zen story asks a big question: Are we teaching our students to be truly independent, or are we just teaching them to be customers?

I work as a teacher, and I often feel that I must explain everything very carefully with words. This is a “management” view of education. It tries to stop students from getting lost, making mistakes, or failing. Originally, schools for younger students were not designed for personal research. They were designed as systems to control and maintain society.

However, a true leader is not just a “good teacher.” A leader is a person who continues to ask questions and continues to grow. Teaching is a secondary act. When teaching becomes the main goal and the leader stops growing, education changes into simple management.

Recently, people strongly demand freedom and perfect services from schools. This is not because education is improving, but because schools are becoming like “service businesses.” It is good for teachers to become better at teaching. However, more children and adults now complain without being independent and do not grow.

In this Zen story, the masters use a different way. They do not explain, they let the monk get lost, and they make him stand by himself. They do not control the result. In this way, the student can study and grow deeply by himself. Also, the leader can focus on his own growth without being too busy taking care of the student.

This koan posed important questions to modern education.

Zen Tips for Modern Life: Everyone Should Focus on Their Own Growth

Key Point: Beyond the roles of mentor and student, it is essential that both parties remain autonomous and continue to grow through a dedicated attitude toward learning.

In this Zen story, the masters used a special method. They did not explain things, they let the student get lost, and they made him stand by himself. They did not interfere with the result.

In this way, true leadership means that the leader continues to grow personally. By showing this attitude, the leader sends a message: “Do not ask others. You must find the truth by yourself.”

Because of this, the student can study and deepen his understanding by himself. At the same time, the leader does not become too busy taking care of the student and can continue his own study deeply.