Dear All,
For the next few weeks, as we have for the last few years, we will continue with a few Koans from the Book of Equanimity (also known as the "Book of Serenity," or 従容錄, Shōyōroku), an old collection of Koans much cherished in the Soto world.
(In late July, we will move on to Zen Women by the wonderful Grace Schireson, so get your books now. Details here: https://www.treeleaf.org/forums/show...race-Schireson)
Today, we will look at Koan 86, entitled here, "Rinzai's Great Enlightenment."
This edition which we are using is from a marvelous commentary by Rev. Gerry Shishin Wick in which he truly manages to bring these Koans down to earth and daily life. It would be a beautiful addition to your bookshelf, and I do encourage everyone to purchase one. In the meantime, to those who need while waiting for delivery or just want to try a bit, there is a copy online (in my understanding, with author's assent) here:
Now, a couple of points about this Koan before we jump in: First, it is one of those Zen stories with some slapping and hitting, but I don't really think that these guys were beating each other senseless (only trying to gently poke a little sense into each other). I assume that the "striking" was pretty friendly and light.
Second, this is a case in which I am going to disagree somewhat with Rev. Wick's presentation a little. Shishin is from a mixed "Rinzai-Soto" lineage in the Harada-Yasutani line which emphasizes rather intense Koan Introspection Zazen and a hard push for "Kensho" experiences. While I don't think that Shishin is so hard core about that, it does peak through in some of his ways of expressing things here sometimes.
In fact, the "Rinzai" we encounter in the story is just a student, before he became the great "Master Rinzai." But more than that, as I have written about elsewhere, "Rinzai" is not quite the same as the "Rinzai Lineage" which developed many centuries after his time. To make a long story short, in the record of Rinzai's teachings that we have, there is more about his words that resonates with "goalless" practice like Shikantaza than a hard push Koan Introspection as later developed in the Rinzai Lineage with masters such as Tahui and Hakuin, centuries later. Here are a couple of examples:
In any event, what about today's Koan? Let's begin (as I usually do) with the "Main Case," and then examine the Preface and ending Verse later.
I feel that the Koan plays on the difference between "having nothing to say or worth saying" and "nothing to say because one knows, and so nothing more in need of saying." Young Rinzai moves from the former to the latter in this Koan.
First, Rinzai is just afraid to speak, or has nothing worthwhile to say, so is pushed into one of those general questions like "What is the meaning of Zen?" The teachers refuse to give a straight answer. Then, confused at where the "fault" is found in his question, he is pushed into realizing this "Ultimate Meaning" which is leaping through all "fault and faultless," free of our small human measures of good/bad, perfect/imperfect, flawed or flawless that human beings impose on the world. It is the shining jewel found even in the flawed stones.
The Preface to the Assembly describes Rinzai in superlative terms, someone extra-ordinary, with eyes like a dragon, a heart like a bear, etc. Even so, he is no match for the "sword of wisdom" which is beyond all our measures, personal plans and strategies. The Koan expresses why that is so, and has to be thus.
In the closing Appreciatory Verse, some commentators say that Rinzai is the fledging who naturally flies like the phoenix, the horse who runs on without effort for thousands of leagues, the flute which naturally plays the beautiful tune, all functioning freely. We fly and run and play diligently, yet there is nothing to attain. He stroked the whiskers of his ferocious teacher, who began to purr. The clouds parted, and wisdom suddenly appeared, although the sky is always present.
So, can you taste that beyond "fault and faultless" even in this world of faults? What is the difference between "having nothing to say" and "everything said"?
Gassho, J
STLah
For the next few weeks, as we have for the last few years, we will continue with a few Koans from the Book of Equanimity (also known as the "Book of Serenity," or 従容錄, Shōyōroku), an old collection of Koans much cherished in the Soto world.
(In late July, we will move on to Zen Women by the wonderful Grace Schireson, so get your books now. Details here: https://www.treeleaf.org/forums/show...race-Schireson)
Today, we will look at Koan 86, entitled here, "Rinzai's Great Enlightenment."
This edition which we are using is from a marvelous commentary by Rev. Gerry Shishin Wick in which he truly manages to bring these Koans down to earth and daily life. It would be a beautiful addition to your bookshelf, and I do encourage everyone to purchase one. In the meantime, to those who need while waiting for delivery or just want to try a bit, there is a copy online (in my understanding, with author's assent) here:
Now, a couple of points about this Koan before we jump in: First, it is one of those Zen stories with some slapping and hitting, but I don't really think that these guys were beating each other senseless (only trying to gently poke a little sense into each other). I assume that the "striking" was pretty friendly and light.
Second, this is a case in which I am going to disagree somewhat with Rev. Wick's presentation a little. Shishin is from a mixed "Rinzai-Soto" lineage in the Harada-Yasutani line which emphasizes rather intense Koan Introspection Zazen and a hard push for "Kensho" experiences. While I don't think that Shishin is so hard core about that, it does peak through in some of his ways of expressing things here sometimes.
In fact, the "Rinzai" we encounter in the story is just a student, before he became the great "Master Rinzai." But more than that, as I have written about elsewhere, "Rinzai" is not quite the same as the "Rinzai Lineage" which developed many centuries after his time. To make a long story short, in the record of Rinzai's teachings that we have, there is more about his words that resonates with "goalless" practice like Shikantaza than a hard push Koan Introspection as later developed in the Rinzai Lineage with masters such as Tahui and Hakuin, centuries later. Here are a couple of examples:
“In my view there is no Buddha, no sentient beings, no past, no present. Anything attained was already attained—no time is needed. There is nothing to practice, nothing to realize, nothing to gain, nothing to lose. Throughout all time there is no other dharma than this. ‘If one claims there’s a dharma surpassing this, I say that it’s like a dream, like a phantasm.’ This is all I have to teach.
“Outside mind there’s no dharma, nor is there anything to be gained within it. What are you seeking? Everywhere you say, ‘There’s something to practice, something to obtain.’ Make no mistake! Even if there were something to be gained by practice, it would be nothing but birth-and-death karma."
More here: The Shikantaza Teachings of ... Master Rinzai!
https://www.treeleaf.org/forums/show...ster-Rinzai%21
“Outside mind there’s no dharma, nor is there anything to be gained within it. What are you seeking? Everywhere you say, ‘There’s something to practice, something to obtain.’ Make no mistake! Even if there were something to be gained by practice, it would be nothing but birth-and-death karma."
More here: The Shikantaza Teachings of ... Master Rinzai!
https://www.treeleaf.org/forums/show...ster-Rinzai%21
I feel that the Koan plays on the difference between "having nothing to say or worth saying" and "nothing to say because one knows, and so nothing more in need of saying." Young Rinzai moves from the former to the latter in this Koan.
First, Rinzai is just afraid to speak, or has nothing worthwhile to say, so is pushed into one of those general questions like "What is the meaning of Zen?" The teachers refuse to give a straight answer. Then, confused at where the "fault" is found in his question, he is pushed into realizing this "Ultimate Meaning" which is leaping through all "fault and faultless," free of our small human measures of good/bad, perfect/imperfect, flawed or flawless that human beings impose on the world. It is the shining jewel found even in the flawed stones.
The Preface to the Assembly describes Rinzai in superlative terms, someone extra-ordinary, with eyes like a dragon, a heart like a bear, etc. Even so, he is no match for the "sword of wisdom" which is beyond all our measures, personal plans and strategies. The Koan expresses why that is so, and has to be thus.
In the closing Appreciatory Verse, some commentators say that Rinzai is the fledging who naturally flies like the phoenix, the horse who runs on without effort for thousands of leagues, the flute which naturally plays the beautiful tune, all functioning freely. We fly and run and play diligently, yet there is nothing to attain. He stroked the whiskers of his ferocious teacher, who began to purr. The clouds parted, and wisdom suddenly appeared, although the sky is always present.
So, can you taste that beyond "fault and faultless" even in this world of faults? What is the difference between "having nothing to say" and "everything said"?
Gassho, J
STLah
What the heck is hitting with a rhythm stick ... ich liebe dich (I love you) ... and why in Sudan? 
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