_

This dialogue sounds almost as though it were from an undiscovered scene from Waiting for G.o.dot, as Vladimir and Estragon test the meaninglessness of language. And for pure Ionesco, it is hard to top the following incident:

_Once Master Nan-ch'uan told Kuei-tsung and Ma-yu that he was going to take them with him to visit Nan-yang Hui-chung, the National Teacher.

Before they began their journey, Nan-ch'uan drew a circle on the road and said, "As soon as you give a right answer we will be on our way."

Thereupon Kuei-tsung sat down inside the circle and Ma-yu bowed in woman's fashion. The Master said to them, "Judging by this answer, it will not be necessary to go._"9_

_

The att.i.tude of Nan-ch'uan toward conventional pieties, as well as toward the societal, rationalistic concerns of Confucianism, are perhaps best ill.u.s.trated by the farewell he gave to his distinguished follower:

_When Governor Lu was about to return to his office in Hsuan-cheng, he came to bid the Master good-bye. The latter asked him, "Governor, you are going back to the capital. How will you govern the people?" The Governor replied, "I will govern them through wisdom." The Master remarked, "If this is true, the people will suffer for it._"10_

_

Nan-ch'uan had a refreshing lack of pomposity that would have well served a good many other Zen masters, ancient and modern.

_When the Master was washing his clothes, a monk said, "Master! You still are not free from 'this'?" Master Nan-ch'uan replied, lifting the clothes, "What can you do about 'this'?_"11_

_This calls to mind the anecdote concerning Alexander the Great, who when asked if he was a G.o.d as had been widely reported, responded by suggesting that the question be directed to the man who carried out his chamber pot.

His att.i.tude toward the great Ch'an teachers of the past seems similarly lacking in awe.

_A monk inquired, "From patriarch to patriarch there is a transmission.

What is it that they transmit to one another?" The Master said, "One, two, three, four, five." The monk asked, "What is that which was possessed by the ancients?" The Master said, "When it can be possessed, I will tell you." The monk said dubiously, "Master, why should you lie?" The Master replied, "I do not lie. [The Sixth Patriarch Hui-neng]

lied._"12_

_

Nan-ch'uan was accustomed to the rough-and-tumble of Ma-tsu's monastery, a place of shouting, beating, harangues, insults, "mindless"

interviews, misleading clues, and mind-fatiguing "irrelevancies." Yet it was all done with a high intensity and intended for the quite n.o.ble purpose of forcing a disciple to find his own first nature, his own enlightenment. The monastery as it developed under these wild men of Southern Ch'an was nothing less than a high-pressure cell for those who chose to enter. Although these new techniques for shaking nonintellectual insights into Ch'an novices were essentially the invention of Ma-tsu, they were transplanted, refined, and expanded by men like Nan-ch'uan, whose new monastery seems to have had the same deadly-serious zaniness as Ma-tsu's.

Chao-chou Ts'ung-shen

Some of the most instructive anecdotes a.s.sociated with Nan-ch'uan are those involving his star pupil, Chao-chou Ts'ung-shen (778-897), who came to be one of the major figures of the Golden Age of Ch'an and one of the best-remembered of the wild Southern masters. Although his real name was Ts'ung-shen, he is remembered in history (as are many Ch'an masters) by the name of the mountain where he held forth during his mature years. He was born in Ts'ao-chou in Shantung and early on became a novice monk at a local monastery. However, the urge to travel was irresistible and he left before being ordained, arriving at Nan- ch'uan's monastery while still a lad. The traditional first exchange typifies their long and fruitful relationship. Nan-ch'uan opened with the standard question:

_"Where have you just come from?"

"I have just left Shui-hsiang [named for a famous state of Buddha]."

"Have you seen the standing image of Buddha?"

"What I see is not a standing image of Buddha but a supine Enlightened One!"

"Are you your own master or not?"

"Yes, I am. [i.e., I already have a master.]"

"Where is this master of yours?"

"In the middle of the winter the weather becomes bitterly cold. I wish all blessings on you, sir."

At this, Nan-ch'uan decided that this visitor was promising and permitted him to become his disciple.13

_

Chao-chou's strange answer seems to have been his own way of signifying he had chosen Nan-ch'uan as his future master. Nan-ch'uan, for his own part, seems to have recognized in this quizzical repartee all the makings of a great Ch'an worthy.

The exploits of Nan-ch'uan and Chao-chou form the core of the great anecdotal literature of Ch'an's Golden Age. Neither was a great innovator, a great writer, or a great organizer, but together they were able to explore the highest limits of the dialogue as a vehicle for enlightenment. And their dialogues, incidentally, did not always necessarily require words.

_One day, in the monastery of Nan-chu'an, the monks of the east and west wing had a dispute over the possession of a cat. They all came to Nan-ch'uan for arbitration. Holding a knife in one hand and the cat in the other, Nan-ch'uan said, "If any one of you can say the right thing, this cat will be saved; otherwise it will be cut into two pieces." None of the monks could say anything. Nan-ch'uan then killed the cat. In the evening, when Chao-chou returned to the monastery, Nan-ch'uan asked him what he would have said had he been there at the time. Chao-chou took off his straw sandals, put them upon his head, and walked out.

Whereupon Nan-ch'uan commented, "Oh, if only you had been here, the cat would have been saved._"14_

_

Chao-chou's response used no language and was devoid of distinctions, being neither positive nor negative. This is one of the most celebrated stories in _The Transmission of the Lamp_, and one that is probably richer if we avoid subjecting it to too much commentary.

The point was specifically intended to be as simple as possible, but this very simplicity is disturbing to the complicated intellectual mind. There is a particularly telling story of the exchange Chao-chou held with Nan-ch'uan concerning the Tao, meaning the way to enlightenment:

_When Chao-chou asked his master, "What is the Tao?" the latter replied, "Tao is nothing else than the ordinary mind." "Is there any way to approach it?" pursued Chao-chou further. "Once you intend to approach it," said Nan-ch'uan, "you are on the wrong track." "Barring conscious intention," the disciple continued to inquire, "how can we attain to a knowledge of the Tao?" To this the master replied, "Tao belongs neither to knowledge nor to no-knowledge. For knowledge is but illusive perception, while no-knowledge is mere confusion. If you really attain true comprehension of the Tao, unshadowed by the slightest doubt, your vision will be like the infinite s.p.a.ce, free of all limits and obstacles. Its truth or falsehood cannot be established artificially by external proofs." At these words Chao-chou came to an enlightenment. Only after this did he take his vows and become a professed monk.15

_

Nan-ch'uan's a.s.sertion that Tao is nothing else than the ordinary mind, but that it cannot be reached by deliberate searching, is the longstanding commonplace of Ch'an. However, he here adds an interesting new a.s.sertion: He claims here that although the person finding this enlightenment has no doubt of its reality, it cannot be proved or disproved by any objective tests. There is no way that the enlightened person can be shown objectively to have achieved his goal. The Ch'an masters could test enlightenment by matching the claimant's illogic against their own; if his "craziness" matched, then the disciple pa.s.sed. But there is, by definition, no objective test of enlightenment. But then, how do you test the ultimate realization that there is nothing to realize other than what you knew all along? Quite simply, the master's intuition is the final authority.

Their dialogues frequently were full of electricity, as witness another exchange that ended quite differently: