Non-form is to be separated from form even when associated with form.
No thought is not to think even when involved in thought.
Non-abiding is the original nature of man.
Huineng
臨濟義玄
LINJI YIXUAN
Linji Yixuan (in Japan, Rinzai Gigen; died 866 CE) was the founder of the Linji school of Chan Buddha Dharma during Tang Dynasty in China.
Linji was trained by the Chan master Huángbò Xīyùn (黃蘗希運) but, according to the Record of Linji, awakened while discussing Huángbò's teaching during a conversation with the reclusive monk Dàyú (大愚).
Linji then returned to Huángbò to continue his training after Awakening.
A brief idea of Huangbo's teaching might be useful in trying to put Linji's own
teachings and ideas on Contemplation in focus.
黃蘗希運
What is known of Huángbò’s teachings comes from two texts, the Ch’uan-hsin Fa-yao (Essentials of Mind Transmission) and the Wan-ling Lu (Record of Wan-ling) written by Huángbò’s student, Pei Xiangguo.
Pei Xiangguo compiled the teachings from his own notes. The record of Huángbò is more or less equally split between sermons by the master and question-and-answer dialogues between the master and his disciples and lay people.
Huangbo emphasized direct experience over sutra study, but he was familiar with Buddhist doctrines and texts, including the Diamond Sutra, the Vimalakīrti Sutra and the Lotus Sutra.
There is an important point that I must explain here. Texts that are written and read cannot ever be used to bring a teaching home to a student. Their use is only as a confirmation for a student's understanding.
The Diamond sutra, for example can only be understood with conscious intellect if it is read first. This becomes an obstacle to profound understanding. But when the Truth that was expressed in this Sutra is understood first without reference to the Sutra, then that Sutra is a confirmation of the true experiences.
Huángbò’s disdain for written texts is exemplified by the story of Pei Xiangguo presenting Huángbò with a text he had written on his understanding of Chan. Huángbò placed the text down without looking at it and after a long pause,
Huangbo asked, “Do you understand?”
Pei replied, “I don’t understand."
Huángbò said, “If it can be understood in this manner, then it isn’t the true teaching. If it can be seen in paper and ink, then it’s not the essence of our order.”
Actual cognitive experiences are only the first step to enter the gate to the deeper experiences, the operational language of the mind-body.
STEPS TOWARDS AWAKENING
This is probably also the time to make clear that important steps in the Rinzai Path towards Awakening are:
Generosity
Perfected behavior
Constant patience
Perpetual energy
Unswerving Concentration
Yet there is one more that it is important to place in this category:
It is Supreme Wisdom.
This Supreme Wisdom is neither Cognitive nor Intuitive. It is a Wisdom that permeates the total human being and binds the Two Truths so that Awakening itself becomes available outside "sitting" with the body and is at hand every day, in every moment, among everyday phenomena. "Sitting" then must be a "Sitting of the Mind."
Part of this "mind sitting" was the discipline of Huángbò, was also noted for the manner of his teaching, incorporating the striking and shouting pioneered by Mazu.
This was continued by Linji, and introduced into Japanese Rinzai.
So it is important to understand this.
STRIKING AND SHOUTING
Texts are written explaining subtleties and giving reasons which speak of cutting away all conceptualization, and in the case of these masters also the illusion of the Identity involved in generating the conceptualizations.
There is no attitude, intention or action which does not involve written or spoken language. If every thought or action then is shown to be in error by shouting or striking, you strike at the foundation of Words and Identity.
It is difficult for Identity, the master of logical and lateral thinking, to admit that the conceptual "I," and the associated Identity-derived words, are all padding.
So what the master does is generate great doubt in the student, who cannot see what is wrong in his attitudes and intentions that had governed his actions.
The single word "What?" that arises in the student, generated as "What did I do wrong?", then becomes the critical thought related to all attitudes intentions and actions.
This does not work, however, if there is not complete confidence and trust in the master.
Even knowing that this is the device does not help the student. That is because the "What?", if it is firm, asserts itself over and above his word logic and his logical and lateral thinking.
It is also set in place by "Why?", generated as "Why am I wrong?", but never "How?", which sets up streams of cognitive reasoning.
The Master on his part must assure that there can never be a response to either "What" or "Why" if it does not disclose the student's true understanding
These two, "What?" and "Why?" as responses in the correct framework, are almost always related to the "I" concept.
Not only does this device then permit the master to "kill" the Identity and conceptualization, but allows him to guide Experiences in the direction that is effective for the student.
You can see here why a master is required who really understands the processes and the Path. Sadly, there are few around who understand and poor students are, as a result, a dozen for a dime.
Although the "What?" or "Why?" is essential in the gong-ans, the way in which they are used and function in Soto is quite different.
These we must examine with attention.
Now the texts within Rinzai can be used as direct teaching devices, as gong-ans and as Mondos, but each must be made clear.
THE MOST IMPORTANT TEACHING OF HUANGBO
Perhaps the most important, no, the most imperative, teaching of the Master Huangbo was presented in the Record of Wan-ling.
The question asked of the master was:
What guide for behavior does the Reverend offer us, for those which we encounter are difficult to understand?
The reply was:
I have nothing to offer. I have never had anything to offer to anyone.
It is not to be forgotten that certain persons guide one disordered so that you see looking for intuition and entreating that one must understand.
Is it not risking a case of masters and disciples falling in the same unsolvable mess?
All that it is necessary to remember are the following precepts.
LEARN TO BE A PERSON COMPLETELY UNRECEPTIVE TO THE SENSATIONS CAUSED BY EXTERNAL FORMS, PURGE THUS FROM YOUR BODIES ALL RECEPTIVITY TO THE EXTERNAL.
LEARN TO NOT PAY ATTENTION TO THE DISTINCTION BETWEEN THIS AND THAT, ORIGINATING IN YOUR DISCRIMINATIONS,
PURGE THUS ALL USELESS DISTINCTIONS BETWEEN ONE AND ANOTHER PHENOMENON.
BE CAREFUL TO NOT MAKE DISTINCTIONS WITH REGARD TO DISCRIMINATIONS OF AGREEABLE OR DISAGREEABLE, PURGING
THUS YOUR BODIES OF VAIN DISCRIMINATIONS.
EVADE CARESSING THE THINGS IN YOUR MIND, PURGING THUS YOUR BODIES OF SELECTIVE DISCRIMINATION.
In only a moment of dualistic thought is sufficient cast one behind to the twelve-step chain of causation. It is ignorance that generates the
wheel of causation to turn, generating thus the chain of interminable karmic cause and effect.
If you examine the core of these four elements of advice, what do you find?
The peril of not penetrating the Emptiness of Sensations and Discriminations.
There is considerable time spent upon sitting contemplations and therefore direct entry to the last Conceptualization with the Cognitive Experience as a platform must be indicated as a sincere practice for those who are capable of proceeding that way.
Yet it is clear that the gong-ans are a major instrument for the generation of the understanding of the Emptiness of Identity and Phenomena, which provide very important reference points for the Contemplations of Emptiness using REFLECTION as the entry.
The important "doubting" of one's mind here is an important element. A further pair of questions is necessary. Is "doubt" an important part of Mondo resolution and, futhermore, does that presence of doubt elicit the Direct Absorption access to the Last Conceptual Experience?