PART III

SECTARIANISM AND THE KOAN

. . . in which the Ch'an movement diversifies into a variety of schools, each beholden to a master or masters advocating an individualized path to enlightenment. From this period of personality and experimentation gradually emerge two main Ch'an paths, the Lin-chi and the Ts'ao-tung (later called Rinzai and Soto in j.a.pan). The Lin-chi school concludes that enlightenment can be precipitated in a prepared novice through shouts, jolts, and mental paradoxes. The Ts'ao-tung relies more heavily on the traditional practice of meditation to gradually release enlightenment. The faith grows in numbers, but quality declines. To maintain Ch'an's intellectual vigor, there emerges a new technique, called the koan, which uses episodes from Ch'an's Golden Age to challenge novices' mental complacency. This invention becomes the hallmark of the later Lin-chi sect, and through the refinement of the koan technique Ch'an enjoys a renaissance of creativity in China.

Chapter Eleven

LIN-CHI:

FOUNDER OF RINZAI ZEN

The Great Persecution of 845 brought to a close the creative Golden Age of Ch'an, while also leaving Ch'an as the dominant form of Chinese Buddhism. In the absence of an establishment Buddhism for Ch'an to distinguish itself against, the sect proceeded to evolve its own internal sectarianism. There arose what are today known as the "five houses," regional versions of Ch'an that differed in minor but significant ways.1 Yet there was no animosity among the schools, merely a friendly rivalry. In fact, the teachers themselves referred back to the prophecy attributed to Bodhidharma that the flower of _dhyana_ Buddhism would one day have five petals.

The masters who founded the five schools were all individualists of idiosyncratic character. Yet the times were such that for the most part their flowers bloomed gloriously only a few decades before slowly fading. However, two of the sects did prosper and eventually went on to take over the garden. These two houses, the Lin-chi and the Ts'ao-tung, both were concerned with dialectics and became the forerunners of the two Zen sects (Rinzai and Soto) eventually to flourish in j.a.pan. Of the two, the Lin-chi is most directly traceable back to the earlier masters, since its founder actually studied under the master Huang-po.

The master known today as Lin-chi (d. 866?) was born in the prefecture of Nan-hua, in what today is Shantung province.2 He reportedly was brilliant, well behaved, and filled with the filial devotion expected of good Chinese boys. Drawn early to Buddhism, although not necessarily to Ch'an, he shaved his head and became a monk while still young. His early studies were of the sutras, as well as the _vinaya_ or Buddhist rules and the _sastra_ or commentaries. But in his early twenties he decided that he was

more interested in intuitive wisdom than orthodoxy and consequently took the road in search of a master.

Thus he arrived at the monastery of Huang-po already a fully ordained monk. But his learning was traditional and his personality that of a timorous fledgling monk. For three years he dutifully attended the master's sermons and practiced all the observances of the mountain community, but his advancement was minimal. Finally the head disciple suggested that he visit Huang-po for an interview to try to gain insight. The young man obligingly went in to see the master and asked him the standard opener: "What is the real meaning of Bodhidharma's coming from the West?" Huang-po's wordless response was to lay him low with a blow of his stick.

Lin-chi scurried away in perplexity and related the story to the head disciple, who encouraged him to return, which he did twice more. But each time he received the same harsh reception. He was finally so demoralized that he announced plans to leave the monastery and seek enlightenment elsewhere. The head monk related this to Huang-po together with the opinion that this young novice showed significant promise. So when Lin-chi came to bid Huang-po farewell, the master sympathetically directed him to the monastery of a kindly nearby teacher, the master Ta-yu.

Perhaps it was all planned, but when Lin-chi arrived at the second monastery and related his unhappy treatment at the hands of Huang-po the master Ta-yu listened patiently and then declared, "Huang-po treated you with great compa.s.sion. He merely wanted to relieve your distress." Upon hearing this Lin-chi suddenly understood that Huang-po was transmitting the wordless insight to him, the understanding that Ch'an lies not in the words produced in the abbot's room but rather in the realization of his intuitive mind. It suddenly was all so obvious that the young monk could not contain his joy and declared, "So Huang- po's Buddhism is actually very simple; there's nothing to it after all!" This struck the master Ta-yu as either impertinent or a significant breakthrough, so he grabbed Lin-chi and yelled, "You scamp!

A minute ago you complained that Huang-po's teaching was impossible to understand and now you say there is nothing to it. What is it you just realized? Speak quickly!" (Only in a spontaneous utterance is there real, uncalculated evidence of enlightenment.)

Lin-chi's answer was to pummel Ta-yu in the ribs three times with his fist. The older master then discharged him (or perhaps kicked him out) with the observation, "Your teacher is Huang-po, and therefore you do not concern me." Thus the enlightened young novice trudged back up the mountain to Huang-po's monastery. The master greeted him with the puzzled observation: "Haven't you come back a bit too soon? You only just left." In response Lin-chi bowed and said, "It's because you've been so kind to me that I came back so quickly," and he proceeded to relate the story of his sudden enlightenment. To which Huang-po declared, "What a big mouth that old man has. The next time I see him I'll give him a taste of my staff." To this Lin-chi yelled, "Why wait!

I can give it to you now," and proceeded to slap the master's face. The startled Huang-po declared, "This crazy monk is plucking the tiger's whiskers." Whereupon Lin-chi emitted the first of what was to be a lifetime of shouts, affirming his wordless insight. The satisfied Huang-po called an attendant and said, "Take this crazy fellow to the a.s.sembly hall."

This is a perfect example of "sudden" enlightenment that took many years to achieve. Lin-chi had been a plodding, earnest young man until the moment of his "sudden" enlightenment, which occurred over a seemingly uncalculated remark by a teacher not even his own master. In fact, all Huang-po had done was to a.s.sail him with a staff. But Lin-chi was transformed suddenly from a milksop to the founder of a school, probably the greatest radicalization since the Apostle Paul was struck down on the road to Damascus.3 Still, Lin-chi's "sudden" enlightenment had come about at the end of a highly disciplined period of preparation. As he later described it:

_In bygone days I devoted myself to the _vinaya_ and also delved into the _sutras _and _sastras_. Later, when I realized that they were medicines for salvation and displays of doctrines in written words, I once and for all threw them away, and searching for the Way, I practiced meditation. Still later I met great teachers. Then it was, with my Dharma Eye becoming clear, that I could discern all the old teachers under Heaven and tell the false ones from the true. It is not that I understood from the moment I was born of my mother, but that, after exhaustive investigation and grinding discipline, in an instant I knew of myself.4

_

Like a reformed addict, he railed most against his own recent practices. He proceeded to denounce all the trappings of Buddhism, even the Ch'an Patriarchs themselves, as he shattered the chains of his former beliefs:

_Followers of the Way, if you want insight into Dharma as is, just don't be taken in by the deluded views of others. Whatever you encounter, either within or without, slay it at once: on meeting a buddha slay the buddha, on meeting a patriarch slay the patriarch, on meeting an arhat slay the arhat, on meeting your parents slay your parents, on meeting your kinsman slay your kinsman, and you attain emanc.i.p.ation. By not cleaving to things, you freely pa.s.s through.5

_

After his enlightenment, he had many exchanges with Huang-po in which he came off ahead as often as not. It is also interesting that many of the interactions involved the manual labor of the monastery, an indication of the significance of work in Ch'an life. One famous joust between Lin-chi and Huang-po went as follows:

_One day Master Lin-chi went with Huang-po to do some work in which all the monks partic.i.p.ated. Lin-chi followed his master who, turning his head, noticed that Lin-chi was carrying nothing in his hand.

"Where is your hoe?"

"Somebody took it away."

"Come here: let us discuss something," commanded Huang-po and as Lin- chi drew nearer, he thrust his hoe into the ground and continued, "There is no one in the world who can pick up my hoe."

However, Lin-chi seized the tool, lifted it up, and exclaimed, "How then could it be in my hands?"

"Today we have another hand with us; it is not necessary for me to join in."

And Huang-po returned to the temple.6