The Zen Experience Part 28

The woman of stone gets up and dances,

This cannot be done by pa.s.sion or learning,

It cannot be done by reasoning._20

This has been interpreted as the idea of Universality penetrating into Particularity. The wooden man singing and the stone maiden dancing are explained as evidence of the power of Universality.21 Tung-shan had a number of distinguis.h.i.+ng qualities. He often used Taoist language in his teachings, quoting Chuang Tzu to make a point. Reportedly he never used the shout or the stick to shock a novice into self-awareness. And whereas his dialogues often used metaphors that at first appear obscure, there are never the deliberate absurdities of the Lin-chi masters, who frequently answered a perfectly reasonable question with a deliberate inanity merely to demonstrate the absurdity of words. Unlike the Lin-chi masters, he seems less concerned with the process of transmission than with what exactly is transmitted. Tung-shan viewed words as did Chuang Tzu, namely as the net in which to catch the fish.

Whereas the Lin-chi masters viewed enlightenment as a totality, Tung- shan teachers believed that enlightenment arrived in stages, and they were concerned with identifying what these stages were. This was, in fact, the purpose of his five categories of Particularity and Universality, which became a part of the historic dialectic of Zen enlightenment. Ironically, with the emergence of the idea of stages, we seem back to a concept of "gradual" enlightenment--arrived at because the Chinese mind could not resist theoretical speculations.

Tung-shan's deathbed scene was almost worthy of comic opera. One day in the third month of 869 he made known his resolve to die and, shaving his head and donning his formal robes, ordered the gong to be struck as he seated himself in meditation. But his disciples began sobbing so disturbingly that he finally despaired of dying in peace and, opening his eyes, chided them.

_Those who are Buddhists should not attach themselves to externalities.

This is the real self-cultivation. In living they work hard; in death they are at rest. Why should there be any grief?_22

He then instructed the head monk to prepare "offerings of food to ignorance" for everyone at the monastery, intending to shame all those who still clung to the emotions of the flesh. The monks took a full week to prepare the meal, knowing it was to be his last supper. And sure enough, upon dining he bade them farewell and, after a ceremonial bath, pa.s.sed on.

The most famous disciple of Tung-shan, Master Ts'ao-shan (840-901), was born as Pen-chi on the f.u.kien coast. Pa.s.sing through an early interest in Confucianism, he left home at nineteen and became a Buddhist. He was ordained at age twenty-five and seems to have found frequent occasion to Visit Tung-shan. Then one day they had an encounter that catapulted Ts'ao-shan into the position of favored pupil. The exchange began with a question by Tung-shan:

_"What is your name?"

"My name is [Ts'ao-shan]."

"Say something toward Ultimate Reality."

"I will not say anything."

"Why don't you speak of it?"

"It is not called [Ts'ao-shan]._"23

It is said that Tung-shan gave Ts'ao-shan private instruction after this and regarded his capability highly. The anecdote, if we may venture a guess, seems to a.s.sert that the Universal cannot be reached through language, and hence he could only converse about his objective, physical form.

After several years of study, Ts'ao-shan decided to strike out on his own, and he announced this intention to Tung-shan. The older master then inquired:

_

"Where are you going?"

"I go where it is changeless."

"How can you go where it is changeless?"

"My going is no change._"24

Ts'ao-shan subsequently left his master and went wandering and teaching. Finally, in late summer of 901, the story says that Ts'ao- shan one evening inquired about the date, and early the next morning he died.

Although the recorded exchanges between Tung-shan and Ts'ao-shan are limited to the two rather brief encounters given, the younger master actually seems to have been the moving force behind the dialectical constructions of the Ts'ao-tung school. The ancient records, such as _The Transmission of the Lamp_, all declare that Ts'ao-shan was inspired by the Five States of Universality and Particularity to become a great Buddhist. As Dumoulin judges, "It was [Ts'ao-shan] who first, in the spirit of and in accordance with the master's teachings, arranged the five ranks in their trans.m.u.ted form and explained them in many ways. . . . The fundamental principles, however, stem from [Tung- shan], who for that reason must be considered to be their originator."25

The ultimate concern of both the Ts'ao-tung and Lin-chi doctrines was enlightenment. The difference was that Ts'ao-tung masters believed quiet meditation was the way, rather than the mind-shattering techniques of Lin-chi. Ts'ao-tung (Soto Zen) strives to soothe the spirit rather than deliberately instigate psychic turmoil, as sometimes does the Lin-chi (Rinzai). The aim is to be in the world but not of it; to occupy the physical world but transcend it mentally, aloof and serene.

A further difference has been identified by the British scholar Sir Charles Eliot, who concludes that whereas Lin-chi "regards the knowledge of the Buddha nature ... as an end in itself, all-satisfying and all-engrossing, the [Ts'ao-tung] . . . held that it is necessary to have enlightenment after Enlightenment, that is to say that the inner illumination must display itself in a good life."26 Thus Eliot suggests the Ts'ao-tung took something of an interest in what you do, in distinction to the Lin-chi school, which preferred to focus on inner wisdom.

The Ts'ao-tung sect, at least in its early forms, was fully as dialectical in outlook as was the Lin-chi. In this it was merely carrying on, to some extent, the example of its forebear s.h.i.+h-t'ou, who was himself remembered as deeply interested in theoretical and intellectual speculations. Today the Ts'ao-tung sect is differentiated from the Lin-chi primarily by its methods for teaching novices. There is no disagreement about the goal, merely about the path.

It is interesting that the whole business of the Five Ranks seems not to have survived the Sung Dynasty. Ts'ao-tung's real contribution was essentially to revive the approach of Northern Ch'an, with its stress on meditation, intellectual inquiry, stages of enlightenment, and the idea that Ch'an is not entirely inner- directed but may also have some place in the world at large. This is the real achievement of Ts'ao- tung, and the quality that enabled it to survive and become Soto.

Chapter Thirteen

KUEI-SHAN, YUN-MEN, AND FA-YEN:

THREE MINOR HOUSES

_

Yun-men (left)

_The "five houses" or sects of Ch'an that arose after the Great Persecution of 845 did not all appear simultaneously, nor did they enjoy equal influence. Whereas the Lin-chi and the Ts'ao-tung were destined to survive and find their way to j.a.pan, the three other houses were treated less kindly by history. Nonetheless, in the search for enlightenment, each of the three other houses contributed techniques, insights, and original ideas that enriched the Zen tradition. It is with the stories of the masters who founded the three extinct houses that we close out the era preceding the Sung Dynasty and the rise of the koan.

KUEI-SHAN, FOUNDER OF THE KUEI-YANG SECT

This earliest of the five houses was founded by a contemporary of Huang-po and follower of the Ma-tsu tradition known by the name Kuei- shan (771-853). Under his original name, Ling-yu, he left home at fifteen to become a monk, studying under a local Vinaya master in present-day f.u.kien province. He later was ordained at Hangchow, where he a.s.siduously absorbed the _vinaya _and sutras of both Theravada and Mahayana.1 Then at age twenty-three he traveled to Kiangsi and became a pupil of the famous Ch'an lawgiver Po-chang Huai-hai.

The moment of Kuei-shan's enlightenment at the hands of Huai-hai is a Zen cla.s.sic. As the story goes:

_One day as he was waiting upon [Huai-hai], the latter asked him to poke the stove, to see whether there was any fire left in it. Kuei-shan poked but found no fire. [Huai-hai] rose to poke it himself, and succeeded in discovering a little spark. Showing it to his disciple, he asked, "Is this not fire?" Thereupon Kuei-shan became enlightened.2