ta-hui tsung-kao and kung-an ch'an.doc

8/11/2019 Ta-hui Tsung-kao and Kung-an Ch'an.doc

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Ta-hui Tsung-kao and Kung-an Ch'an

By Chun-Fang YuJournal of Chinese Philosophy V. 6 (1979) pp. 211-2!"1979 #y $. %ei&el Pu#lishing Co

211Ta-hui Tsung-kao ( ) (1089-1163) was a monk belonging to the Lin-chi school of Ch'an

u!!hism" #e was the 1$th gene%ation hei% of the Lin-chi line" #e em&hasie! like all t%ue Ch'an maste%sefo%e him the &%imac of the enlightenment e*&e%ience" #owe+e% unlike man othe% Ch'an maste%s hensiste! u&on the e*clusi+e use of the so-calle! ,&ublic cases, (Ch" kung-an " koan) in Ch'an

me!itation an! o&&ose! the &%actice of .uiet-sitting fo% he belie+e! that the latte% was con!uci+e to lifelessm&tiness an! &assi+e esca&ism" #e calle! the teache%s of .uiet-sitting he%etical an! %efe%%e! to thei% Ch'an%actice as the ,he%etical Ch'an of silent illumination, (mo-chao hsieh-ch'an) an! his own school

ame to be known as the ,Ch'an of kung-an int%os&ection, (k'an-hua ch'an)"

e+e%al schola%s 1 ha+e suggeste! that Ta-hui was a seminal figu%e in the !e+elo&ment of Ch'an

u!!hism a +iew also sha%e! b Chinese u!!hists since Ta-hui's time" #is im&o%tance un!oubte!l liesmainl in his successful c%eation of an ,o%tho!o*, teaching on the use of kung-an in Ch'an me!itation which

el! swa !u%ing the succee!ing centu%ies in China an! to some e*tent in a&an as well th%ough thecti+ities of the Tokugawa 2en maste% #akuin who also belonge! to the same Lin-chi t%a!ition"

the ele+enth an! twelfth centu%ies the time of Ta-hui Ch'an u!!hism ha! come a long wa f%om its

bscu%e beginnings as one among man g%ou&s of me!itation teache%s who taught was to achie+e s&i%itualwakening" e can .uickl summa%ie its ea%l !e+elo&ment" 4fte% Ch'an u!!hism was fi%st int%o!uce! intohina b the 5n!ian monk o!hi!ha%ma in the ea%l &a%t of the 6th centu% it gaine! inc%easing influence

u%ing the ne*t two hun!%e! ea%s until it s&lit into two main schools the o%the%n an! /outhe%n schoolsfte% the 7ifth at%ia%ch #ung-en"

the mi!!le of the ninth centu% the /outhe%n /chool of Ch'an ha! won the !a" This school %ega%!e! #ui-

eng (638-:13) as the /i*th at%ia%ch an! the legitimate hei% to the Ch'an teachings b%ought to China bo!hi!ha%ma" p 212The o%the%n /chool which claime! the famous &%iest /hen-hsiu as its lea!e% came to

%ominence befo%e the /outhe%n /chool but it was unable to hol! out against the latte%"2 5t was f%om theouthe%n /chool that all late% Ch'an sects we%e to t%ace thei% line of !escent" The e*act !ate when the fi+eh'an sects o% the ,7i+e #ouses'' (wu-chia)came to be gene%all %ecognie! cannot be asce%taine!" The

e%m howe+e% a&&ea%s to ha+e been in use !u%ing the late% &e%io! of the 7i+e ;nasties (90:-960) notong afte% the !eath of 7a-en (88a-tsu Tao-i (:09-:88) an! /hih-t'ousi-ch'ien (:00-:90) who we%e the %eal foun!e%s of the late% sects"4

an legen!s g%ew u& a%oun! >a-tsu an! /hih-t'ou" oth &%o!uce! man !isci&les an! thei% schoolse+elo&e! into flou%ishing establishments? in!ee! all the famous maste%s of the late T'ang !nast !e%i+e!
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%om them" 4n often .uote! &assage !esc%ibes thei% fame@ ,in Aiangsi the maste% was Tao-chi >a-tsu? inunan the maste% was /hih-t'ou" eo&le went back an! fo%th between them all the time an! those whoe+e% met these two g%eat maste%s we%e com&letel igno%ant", Thei% connection with the /i*th at%ia%ch is

bscu%e" but the%e is no !oubt that the a!o&te! him as thei% at%ia%ch"[5]

he Lin-chi an! Auei-ang sects we%e t%ace! to >a-tsu while the Ts'ao-tung Bun-men an! 7a-en sectswe%e t%ace! to /hih-t'ou" 4lthough these fi+e sects we%e all still acti+e b the beginning of the twelfthentu% the Lin-chi an! Bun-men occu&ie! a !ominant &osition" m&e%o% #ui-tsung of the o%the%n /ung

who %eigne! f%om 1101 to 11$


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efo%e Chan-t'ang's !eath the maste% tol! Ta-hui that the onl &e%son who coul! hel& him to %each his goalwas Buan-wu A'o-ch'in (1063-113


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bout it", The maste% then sai!? ,5 ask him 'To be an! not to be H it is like a wiste%ia leaning on a t%ee"hat is the meaning of itE' u-tsu %e&lie! 'Bou cannot &aint it ou cannot sketch it howe+e% much ou

%"' 5 fu%the% sai! 'hat if the t%ee su!!enl b%eaks !own an! the wiste%ia !iesE' u-tsu sai! 'Bou a%eollowing the wo%!s'",[14]

a-hui claime! that as soon as he hea%! this he saw the whole &oint of the koan most clea%l" #is maste%

este! him fu%the% with a few othe% koans all of which Ta-hui successfull answe%e! one b one" Buan-wuecognie! him as a t%ue hei% to the Lin-chi t%a!ition" >an ea%s late% when he ga+e a se%mon to hisisci&les he woul! %ecall the ea%s of s&i%itual st%uggle in this wa@

he%e is no language to !esc%ibe Ch'an" Fne must achie+e his un!e%stan!ing th%ough an enlightenment*&e%ience" /ince 5 was se+enteen ea%s ol! 5 ha! been seie! with !oubt conce%ning this matte%" 4fte% 5t%uggle! fo% se+enteen ea%s 5 finall coul! %est" efo%ep.2165 achie+e! enlightenment 5 often thought to

mself@ 5 am now al%ea! of such an! such an age" efo%e 5 was bo%n on this ea%th whe%e was 5E > min!was &itch-black an! ha! no i!ea whe%e 5 came f%om" /ince 5 !i! not know m o%igin this was what

u!!hism calle! ,Life is a g%eat matte%, (sheng ta)" 4hen 5 !ie in the futu%e whe%e shall 5 goE hen 5hought about this m min! was also totall !a%k an! ha! no i!ea whe%e 5 woul! go f%om he%e" /ince 5 !i!ot know m !estin this was what u!!hism calle! ,;eath is a g%eat matte%, (ssu ta) 5 ,*istence is

m&e%manent an! life en!s .uickl" Life an! ;eath is a J%eat >atte%,"[15]

gain we fin! the c%ucial facto%s in Ta-hui's s&i%itual st%uggle we%e the e*istential conf%ontation with hismo%talit an! the bu%ning nee! to sol+e the g%eat mste% of samsa%a" 4fte% his enlightenment his fame&%ea! fa% an! wi!e" Jent% officials +ie! fo% the o&&o%tunit to stu! un!e% him" The >iniste% of the Dight

u /hun &%esente! him with a &u%&le %obe an! the hono%ific title 7o-ih ''The /un of u!!hism," #owe+e%his was a +e% t%oublesome time fo% the nation" The +e% ne*t ea% 11$6 the u-chen Ta%ta%s ca&tu%e!oth m&e%o%s #ui-tsung an! Chin-tsung togethe% with some th%ee thousan! membe%s of the %oal famil"

he ca&ital was mo+e! to the /outh an! the /outhe%n /ung !nast began"

a-hui s&ent the ne*t se+e%al ea%s t%a+elling wi!el in southe%n China" #e continue! to ca%% out the wo%k

f t%aining both monks an! lamen" #e also sta%te! the se+e%e c%iticism of the ,Ch'an of silent illumination,&%eoccu&ation which laste! th%oughout his life" 5n the ea% 113: when Ta-hui was fo%t-nine ea%s ol!

&on the %ecommen!ation of the %ime >iniste% Chang Chun one of his most intimate !isci&les" Ta-hui was

&&ointe! the abbot of Ching-shan monaste% in Lin-an (&%esent !a #angchow) the /outhe%n /unga&ital" This was the fi%st time that he hea!e! a monaste% ha+ing %efuse! othe% offe%s &%e+iousl" #e nowecame the acknowle!ge! lea!e% of u!!hism" ithin two ea%s the sangha g%ew to two thousan! in

umbe%" >e!itation semeste%s often !%ew c%ow!s of o+e% se+enteen hun!%e!" 4mong his la followe%s the%ewe%e man officials hol!ing high &ositions" #owe+e% his +e% fame an! %e&utation a&&a%entl sowe! the

ee!s fo% a fall he was to suffe% late% on" 4cco%!ing to the analsis of one followe%@ince his teaching is b%oa! he att%acts multitu!es of &eo&le" #owe+e% +e% few &eo&le can li+e u& to hist%ict stan!a%!s" /ince his inst%uction is to the &oint those who become enlightene! lo+e him !ea%l" uthe%e a%e also &eo&le who become f%ightene! an! !isconce%te! b his loft talk" 5 know that the%e is gossi&

efamation an! sus&icion ci%culating about the maste% an! cannot feel but en%age! about this"[16] p.217

he imme!iate cause of Ta-hui's !ownfall was that one of his followe%s Chang Chiu-cheng a +ice-&%esi!entelonging to a &a%t of cou%tie%s a!+ocating wa% offen!e! Ch'in #ui the lea!e% of the &eace &a%t"

17] ecause of Chang's %elationshi& to Ta-hui Ta-hui was &unishe! along with his !isci&le fo% the latte%'s!+ocacies" #e was !e&%i+e! of his o%!ination ce%tificate an! monk's %obe an! was e*ile! to #eng-chou&%esent !a #unan) in the ea% 11=1" Ten ea%s late% at the age of si*t-two he was t%ansfe%%e! to >ei-

hou (&%esent !a Auangtung) a &lace famous fo% &lagues an! othe% hostile elements" 4ll these ea%ses&ite !e&%i+ation an! &hsical !ange% he was followe! b faithful !isci&les" #e also won new con+e%ts


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om among the gent% an! the common &eo&le whe%e+e% he went" a%!on finall came in 11o%egnificantl he ne+e% ga+e u& his acti+e in+ol+ement with the li+es of his followe%s" Chang Chun the sameisci&le who %ecommen!e! Ta-hui to hea! Ching-shan monaste% once cha%acte%ie! the maste% in the

ollowing wa an! 5 think it was not fa% f%om the ma%k" ,#e has the will of a loal subect an! the hea%t of aom&assionate bo!hisatt+a" Gnlike the #inaana Ks%aa+akas an! &%ateka-bu!!has he is not ti%e! ofamsa%a an! he !oes not selfishl !esi%e ni%+ana,"[18]

a-hui w%ote onl one wo%k a collection of koans of fo%me% Ch'an maste%s entitle!@ Cheng-fa en-tsang 6

78(T%ue ;ha%ma e)" #e also com&ile! with a fellow monk name! Ta-kuei a wo%k entitle! Ch'an-lin &ao-

sun 9:;(T%easu%e! Teachings of the Ch 'an >onastic T%a!ition) in which he collecte! the inst%uctions of

o%me% abbots of Ch'an monaste%ies on the +i%tues an! i!eals of monastic life" #is se%mons an! lette%s we%eollecte! b his !isci&les into thi%t chuan with the title@ Ta-hui 'u-chueh Ch'an-shih u-lu (T" 1998)"

s Ta-hui's enlightenment account ma!e clea% the use of koan as a me!itation !e+ice &lae! a cent%al %olen his achie+ing enlightenment" #e was fi%st gi+en Bun-men's ,ast mountain walks o+e% the wate%, an!

ate% ,To be o% not to be H it is like the wiste%ia leaning on a t%ee," +en though Ta-hui achie+e! a newnsight each time onl afte% hea%ing his own maste%'s %es&onse p 21to the koans it was un!e%stoo! that heimself ha! al%ea! s&ent a long time st%uggling to make sense out of these &uling &h%ases" e can also

ssume that when Ta-hui sai! that he un!e%stoo! the koan he !i! not mean an intellectual un!e%stan!ing"he use of koan as a me!itation !e+ice sta%te! %athe% late in Ch'an histo%" The fi%st two hun!%e! ea%s%om the time of o!hi!ha%ma to #ui-neng the /i*th at%ia%ch the%e we%e no koan e*e%cises no shouting

icking o% beating as was to in!uce enlightenment" ;u%ing the eighth an! ninth centu%ies koan was likewiseot use! consciousl o% sstematicall" Ch'an maste%s woul! use e+e%!a e+ents homel e*am&les o% non-e%bal ''bo! language'' such as a sla& a blow a kick a shout o% a %oa%ing laughte% to answe% !isci&les'

uestions about ,the meaning of Ch'an, o% ,the &u%&ose of o!hi!ha%ma's coming to the east'' H t&icaluestions about the ultimate %ealit" /ometimes the might .uote an anec!ote o% a saing of an ea%lie%

maste% to hel& them b%ing home a &oint" #owe+e% the%e was no com&ilation of %eco%!e! koans in e*istence

o% !i! the use such koans %egula%l" These maste%s c%eate! man koans unselfconsciousl but thehemsel+es !i! not gi+e an s&ecific koan to thei% !isci&les as a me!itation assignment"

ut b the ele+enth centu% koans of ea%lie% maste%s we%e eage%l collecte! an! some maste%s sta%te! to%eate thei% own as well" The most famous e*am&le of com&ilations of the fi%st t&e is The T%ansmission of

he Lam&[19] com&ile! b Tao-uan in 100= an! consists of mo%e than a thousan! koans %anging f%om thencient &at%ia%chs an! maste%s to the !isci&les of 7a-en in the tenth centu%" 4n ea%l e*am&le of theecon! t&e koan collection is the %eco%!e! saings of the Lin-chi maste% 7en-ang (9=:- 10$=)" The%e a%eh%ee hun!%e! koans foun! in th%ee collections" The fi%st collection consists of ol! koans fo% each of which

en-ang w%ote a +e%se summa%iing the gene%al meaning of the koan in &oetical language" The secon!onsists of koans he himself ha! ma!e an! fo% which he su&&lie! his own answe%? the thi%! is ma!e u& ofl! koans togethe% with his alte%nate answe%s to them" These th%ee collections became the mo!els fo% late%

te%a% &%o!uction of a simila% kin!"[20] The %eason fo% this new em&hasis on koan collections was !ue ton inte%nal c%isis" 4fte% the &e%secution of u!!hism in 8=


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nlightenment" nlightenment coul! not be taught b wo%!s o% conce&ts" Fn the cont%a% wo%!s an!once&ts woul! in+ol+e a &e%son in !isc%imination an! intellectualiation which woul! lea! him fa%the% awa

%om the %ealiation" The i!eal con!ition fo% enlightenment was to wo%k un!e% a maste% who was al%ea!nlightene!" Th%ough his skillful hints an! me%ciless &%o!!ing one coul! be fo%ce! to b%eak th%ough his

ustoma% mo!e of thinking an! acting to a new mo!e of being" the tenth centu% with the !eath of%eat maste%s a keen nee! was felt to fin! a new wa of t%aining !isci&les" 5f t%ue maste%s coul! not alwase foun! to se%+e as ,mi!-wi+es, in the mi%acle of self-t%ansfo%mation calle! the ,enlightenment, was the%ee%ha&s a substitute an alte%nati+eE The alte%nati+e was the koan" 5t was ho&e! that th%ough the collection

f ea%lie% koans an! th%ough the concent%ate! me!itation on these koans" the o%iginal e*&e%ience ofnlightenment coul! be %e-enacte!" /uuki thought this !e+elo&ment in!is&ensable fo% the su%+i+al of Ch'anfte% the &assing of those cha%ismatic lea!e%s of T'ang"[21] #owe+e% as we shall see this em&hasis on

oan e*e%cise was in!ee! a !ouble-e!ge! swo%!" 5t coul! g%ant mo%e life to Ch'an but if han!le! w%ongl itoul! also kill its +e% life"

ow what is a koanE 4 goo! !efinition of this +e% im&o%tant te%m was gi+en b Chung-feng >ing-&en =>?

@(1$63-13$3) a Buan monk following Ta-hui's t%a!ition" #e sai!

ung-an ma be com&a%e! to the case %eco%!s of the &ublic law cou%t" Aung o% ,&ublic, is the single t%ackollowe! b all sages an! wo%th men alike the highest &%inci&le which se%+es as a %oa! fo% the whole wo%l!"n o% ,%eco%!s, a%e the o%tho!o* w%itings which %eco%! what the sages an! wo%th men %ega%! as

%inci&les""" The koans !o not %e&%esent the &%i+ate o&inion of a single man but %athe% the highest &%inci&leecei+e! alike b us an! b the hun!%e!s an! thousan!s of bo!hisatt+as of the th%ee %ealms an! the teni%ections" This &%inci&le acco%!s with the s&i%itual sou%ce tallies with the mste%ious meaning !est%os

i%th-an!-!eath an! t%anscen!s the &assions" 5t cannot be un!e%stoo! b logic? it cannot be t%ansmitte! inwo%!s? it cannot be e*&laine! in w%iting? it cannot be measu%e! b %eason" 5t is like a &oisone! !%um thatills all who hea% it o% like a g%eat fi%e that consumes all who come nea% it"""" the koans a%e something that

an be use! onl b men with enlightene! min!s who wish to &%o+e thei% un!e%stan!ing" The a%e ce%tainlot inten!e! to be use! me%el to inc%ease one's lo%e an! &%o+i!e to&ics fo% i!le !iscussion" The so-calle!ene%able maste%s of 2en a%e the chief officials of the &ublic law cou%ts of the monastic communit as it

we%e an! thei% collections of saings a%e the case %eco%!s of &oints that ha+e been +igo%ousl a!+ocate!"ccasionall men of fo%me% times in the inte%+als when the we%e not p.22teaching in s&a%e moments

when thei% !oo%s we%e close! woul! take u& these case %eco%!s an! a%%ange them gi+e thei% u!gment on

hem com&ose +e%ses of &%aise on them an! w%ite thei% own answe%s to them" /u%el the !i! not !o thisust to show off thei% e%u!ition an! cont%a!ict the wo%th men of ol!" Dathe% the !i! it because the coul!ot bea% to think that the g%eat ;ha%ma might become co%%u&t" The%efo%e the stoo&e! to using e*&e!ient

means in o%!e% to o&en u& the wis!om ee of the men of late% gene%ations ho&ing the%eb to make it

ossible fo% them to attain the un!e%stan!ing of the g%eat ;ha%ma fo% themsel+es in the same wa"[22]

s use! b Ch'an u!!hists a koan alwas %efe%s to a !ialogue o% an e+ent that took &lace between a Ch'an

maste% an! his stu!ent" 5n a sense all the sto%ies about Ch'an maste%s both sho%t an! long a%e koans" 4smo!em stu!ent of Ch'an !efine! it ,5n sho%t koan means a 2en sto% a 2en situation o% a 2en &%oblem,"

23] 5n /ung China howe+e% Ch'an monks sel!om em&loe! the te%m koan? instea! the like! to usehua-t'ou, Aan! %efe%%e! the me!itation on a koan as ,ts'an hua-t'ou , o% ,k'an hua-t'ou ''" 4The%e a%e

a%ious was to inte%&%et this +e% %ich Ch'an te%minolog" Taken lite%all ,hua''means ''s&eech, ,a %ema%k,% ,a sentence, an! ,t'ou, means eithe% the beginning o% the en!ing of something" Combine! togethe% hua-

ou thus means ,the en! o% the beginning of a sentence," hile koan %efe%s to the whole situation o%+ent hua-t'ou means s&ecificall the c%itical wo%!s o% &oints of the situation"[24] The !istinction betweenkoan an! a hua-t'ou ma be illust%ate! b the following famous e*change between the T'ang maste% Chao-

hou an! a monk one of the fa+o%ite koans of Ta-hui


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monk aske! maste% Chao-chou" ,;oes a !og ha+e the u!!ha-natu%eE, Chao-chou answe%e! ,wu',meaning ,o,)

he enti%e !ialogue is calle! a koan but a Ch'an &%actitione% who me!itates on this shoul! not think of both

he .uestion an! answe%" 5nstea! he shoul! concent%ate whole-hea%te!l on the c%&tic wo%! ,u, H this isis hua-t'ou"

hua-t'ou ma also be %ega%!e! as an inci&ient thought which when subecte! to &%o&e% sc%utiniation wille+eal the natu%e of human consciousness" an #uai-chin e*&lains it this wa@

n the contem&o%a% i!iomatic /hanghai !ialect if ou want to ask someone ,hat is ou% &%oblemE, o%hat !o ou wantE, ou sa ,hat is ou% hua-t'ouE, hene+e% a thought sta%ts to fo%m this is theeginning of a sentence" ut what a%e the o%igin an! whe%eabouts of an inci&ient thoughtE This is in!ee! a

%eat &%oblem" To fin! out the sou%ce of this thought H this is hua-t'ou" 5t is the beginning of a &h%ase a%oblem" To wo%k on a hua-t'ou is the metho! of !welling u&on the o%igin an! %oot sou%ce of this &h%ase"

his ,!welling u&on, inclu!es the combine! effo%t of stu!ing guessing e*&e%iencing obse%+ationontem&lation an! .uiet !elibe%ation of the hua-t'ou[25] p.221

!eall a hua-t'ou lea!s the me!itato% back to the base of his consciousness an! enables him to !isco+e%

he %eal natu%e of this consciousness th%ough a tho%ough e*amination of an i!ea" The ke wo%! he%e is!welling, (ti chu)" BCDFne must !well u&on his koan as Ta-hui ha! to !o with intense concent%ation

n! abso%&tion to the e*clusion of all othe% inte%ests &u%suits an! &%eoccu&ations" 5n this %es&ect a koane%+es a function simila% to that of a mant%a a man!ala o% othe% !e+ices use! in what a%ano callsconcent%ati+e o% abso%&ti+e me!itation,"[26] #e%e the me!itato% acti+el focuses his enti%e attention on a

ngle obect soun! o% i!ea an! %eaches a new le+el of consciousness as a %esult of this concent%ation an!est%iction of his awa%eness" 5t is +e% !iffe%ent both in a&&%oach an! techni.ue f%om the t&e of me!itation

a%ano calls ,the negati+e wa,[27] of which the e*e%cise in min!fulness of the The%a+a!a t%a!ition an!he .uiet-sitting of the Ts'ao-tung Ch'an a%e goo! e*am&les" 5n this case the me!itato% %elin.uishes ancti+e cont%ol but %emains awa%e of e+e%thing in a state of &assi+it an! %ece&ti+it" #e %ela*es hisoncent%ation an! e*&an!s the !omain of his attention"

his ,!welling u&on, howe+e% is not the same as ,thinking about," 5n fact the !welling u&on of a koan ishe e*act o&&osite of ou% o%!ina% !iscu%si+e %atiocinati+e thinking &%ocesses" 7o% how is one se%iousl to

hink about Chao-chou's ,u,E /u%el it makes no ,sense," The enti%e e*change between the !isci&le an!hao-chou ust as the othe% e*changes Ta-hui mentions is unintelligible an! cannot be thought about o%n!e%stoo! %ationall no matte% how ha%! one t%ies" 4ctuall the +e% o&a.ueness to %eason an! the

tubbo%n %efusal to be ,figu%e! out'' a%e int%insic featu%es of koans an! constitute thei% effecti+eness as

me!itati+e !e+ices"

think one useful wa to un!e%stan! a koan o% hua-t'ou is to %ega%! it as an o&ening we!ge fo% the su!!enn! intuiti+e a&&%ehension of a new %ealit" 5ts effecti+eness is tie! in with its abilit to c%eate in the

me!itato% a sense of ,!oubt, (i-ching) EFGan! the accom&aning feelings of bewil!e%ment f%ust%ation

n*iet an! ange%" 5f the me!itato% takes his koan se%iousl we can e*&ect that he will be im&elle! tosol+e, his koan b the st%ong sense of u%genc this &ainfull !is.uieting ,!oubt, &%o!uces" 5n actual%actice the%e we%e &%obabl few monks who coul! sustain thei% effo%t without constant &%o!!ing f%om thei%

eache%s" Thus Ta-hui was chastise! b his maste% that he !i! not ,!oubt wo%!s his hua-t'ou enough,"h'an maste%s ha+e alwas %ecognie! the c%ucial %ole this sense of !oubt &las in the mechanics ofnlightenment" /ome si* hun!%e! ea%s afte% Ta-hui the p.222a&anese Dinai maste% #akuin %ega%!e! the

J%eat ;oubt, as the in!is&ensable !%i+ing fo%ce behin! e+e% enlightenment e*&e%ience" ,Fnce the J%eatoubt a%ises out of a hun!%e! who &%actice one hun!%e! will achie+e b%eakth%ough''"[28]


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ut how !oes a hua-t'ou gene%ate !oubtE 5 think a hua-t'ou can !o so because it wo%ks as a shock a

u%&%ise which b%eaches the me!itato%'s taken-fo%-g%ante! e*&ectancies" 5t is in this sense that 5 call a hua-ou an o&ening we!ge" To begin with we know that hua-t'ou was use! in t%a!itional +e%nacula% no+els an!

las to mean an ,o&ening statement, (e.ui+alent to the mo!em e*&%ession ,kai-ch'ang-&ai," E FG[29] The s&eake% !eli+e%s a sho%t o&ening s&eech sets u& the &%o&e% !%amatic situation an! &%o+i!es the

ccasion fo% the unfol!ing of the succee!ing e+ents" 5n the case of a koan howe+e% what follows is not aational se.uence of statements o% e+ents as one woul! o%!ina%il e*&ect but b a totall un%elate! an!ometimes illogical statement such as ,The ast >ountain walks o+e% the wate%," The me!itato% is thus

ma!e a st%ange%" #e is est%ange! f%om the familia% wo%l! of %easonableness an! becomes +ulne%able to%ansfo%mation"

un!e%stan!ing of this function of hua-t'ou is &a%tl ins&i%e! b the wo%ks of &henomenologicalociologists an! ethnometho!ologists &a%ticula%l those of /chut an! Ja%finkel"[30] /chut w%ote abouthe +a%ious ,finite &%o+inces of meaning, which a%e constitute! b !iffe%ent sets of e*&e%iences" #owe+e% it

the ''%ealit of ou% e+e%!a life'' that which illiam ames calle! the ,subuni+e%se, of senses of &hsicalhings that is the ,&a%amount %ealit, fo% /chut an! othe% thinke%s of this school"

amilia% scenes of e+e%!a acti+ities t%eate! b membe%s as the ''natu%al facts of life, a%e massi+e facts ofhe membe%'s !ail e*istence both as a %eal wo%l! an! as the &%o!uct of acti+ities in a %eal wo%l!" Theu%nish the ,fi*, the ,this is it, to which the waking state %etu%ns one an! a%e the &oints of !e&a%tu%e an!

etu%n fo% e+e% mo!ification of the wo%l! of !ail life that is achie+e! in &la !%eaming t%ance theat%ecientific theo%iing o% high ce%emon"[31]

he %ealit of this common sense wo%l! is sociall const%ucte! an! not something ,out the%e,"[32] >embe%sf a societ %outinel const%uct an! maintain the %ealit of e+e%!a life b !%awing u&on thei% ,backg%oun!

*&ectancies, as the inte%act with each othe%" ut these backg%oun! e*&ectancies a%e alwas so taken fo%%ante! b membe%s that thei% +e% e*istence is not %ecognie!" Fne of the main inte%est ofthnometho!ological school is to %e+eal them an! to %e!isco+e% the common sense wo%l! of p.22e+e%!afe" 5n o%!e% to make this %e!isco+e% a &e%son must become ,eithe% a st%ange% to the 'life as usual'

ha%acte% of e+e%!a scenes o% become est%ange! f%om them,"[33] Ja%finkel tells us that &%oce!u%all hewoul! sta%t with familia% scenes an! ask what coul! be !one to ,make t%ouble," #e !e+ise! +a%ious ,nastu%&%ises, to facilitate this %e!isco+e%" The functione! as state! b Ja%finkel ,to &%o!uce an! sustain

ewil!e%ment conste%nation an! confusion to &%o!uce the sociall st%uctu%e! effects of an*iet shameuilt an! in!ignation? an! to &%o!uce !iso%ganie! inte%action,"[34] Fne celeb%ate! e*&e%iment soun!slmost like a koan in %e+e%se@ 4 stu!ent was g%eete! b ,#i how a%e ouE, 5nstea! of gi+ing the customa%

7ine, he was inst%ucte! to take the .uestion lite%all an! answe% ,#ow am 5 in %ega%! to whatE > health

m finances m school-wo%k m &eace of min! m E,[35] The e*t%eme %ationalit of this answe% isncalle! fo% an! it !efies the %ules of con+e%sation"[36] The othe%'s assum&tions a%e %u!el an!nce%emoniousl &ushe! asi!e" /ince this e*change took &lace in an o%!ina% setting (not in a me!itation

all) whe%e the subect was ina!e.uatel &%e&a%e! it is no won!e% that the chee%ful g%eete% walke! awa in huff"37

Ch'an maste% is of cou%se not an ethnometho!ologist" 4n ethnometho!ologist is &%ima%il inte%este! ine!isco+e%ing how the sense of the %ealit of e+e%!a life is sociall const%ucte!" 4 Ch'an maste% has a fa%

mo%e ambitious an! %a!ical task to &e%fo%m" #e has %ealie! that the t%ue natu%e of things is suna an! out

f com&assion he now hel&s his !isci&les to attain the same %ealiation" Bet how is this total an!un!amental t%ansfo%mation &ossibleE >an is a c%eatu%e of habit" #e is use! to seeing the wo%l! othe%s an!

imself in a ce%tain wa" #is wo%l! +iew is sha&e! b smbols (language conce&ts beliefs H what u!!hismalls ,+iews, t%sti)" #e thinks this is the onl %ight wa to see the wo%l! an! tenaciousl clings to it" 5n this
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iew e+e%thing in the wo%l! is ,%eal,@ &e%manent substanti+e an! b an! la%ge &leasant" Bet u!!hismelie+es othe%wise" 4n enlightene! Ch'an maste% sees the wo%l! as suna@ things a%ise out of !e&en!ent co-

%igination the%e is no !iffe%ence between self an! othe%s ni%+ana is telesco&e! into samsa%a"

ne !oes not gi+e u& his habitual +iew easil o% willingl" 7o% ,this %ealit seems to us to be the natu%al onen! we a%e not %ea! to aban!on ou% attitu!e towa%! it without ha+ing e*&e%ience! a s&ecific shock whichom&els us to b%eak th%ough the limits of this 'finite &%o+ince of meaning' an! to shift the accent of %ealit tonothe% one,"[38] 5 woul! suggest then p.22'that a hua-t'ou &%o!uces the ''shock, which enables the

me!itato% to ,lea&'' into enlightenment" Ji+en the setting in which it is use! an! the ,backg%oun!*&ectancies, of the maste%s an! !isci&les who use it the hua-t'ou gene%ates shock b a skillful

mani&ulation of language an! c%eates a clea%ing o% an o&ening fo% the on%ush of a new %ealit" Ch'an

u!!hism %ega%!s conce&tualiation !isc%imination an! %atiocination as the g%eatest &%oblem ba%%ing man%om t%ue wis!om an! %ega%!s thei% non-&%o!uction as enlightenment" The most c%ucial ste& then is tohange the habitual se.uential linea% wa of thinking to its o&&osite@ a non-habitual" non-se.uential an!

on-linea% wa of thinking" Like all mstical e*&e%iences the Ch'an enlightenment e*&e%ience is !ifficult to

esc%ibe in wo%!s" ut it ma hel& if we look at Ch'an enlightenment as a ,+e%tical o%ganiation ofonce&ts''[39] i"e"" 4n enhance! ca&acit fo% simultaneous &e%ce&tions o% un!e%stan!ings as o&&ose! tohe no%mal mo!e of se.uential (i"e" ho%iontal) o%ganiation of cognition" Thus whole sets of %elationshi&s

ma be simultaneousl g%as&e! - an e*&e%ience not t%anslatable into language which !eals in the o%!e%luccession of single conce&ts,"[40]

ne is he%e %emin!e! of the simultaneous establishment of the !ouble t%uth o% the non-obst%uction of liH an! shih I o% shih an! shih H e*&%essions often foun! in Ch'an lite%atu%e" To use t%a!itional u!!hist

e%ms the enlightenment e*&e%ience in+ol+es the t%ansfo%mation of the subect-obect !ichotomousonsciousness into the non-!ual wis!om of sunata" ow since logical an! %ational language is al%ea!

ne*t%icabl boun! u& with the &%ocess ofK conce&tual thinking language itself must be abuse! in o%!e% to

e !isabuse! of its associations" Aoan o% hua-t'ou is the answe%" 5t is a new language a language which iseall non-language" 5t %efuses to be un!e%stoo! an! as Ta-hui woul! &ut it is totall !e+oi! of taste an!

a+o%" o won!e% >ing-&en calle! it the &oison !%um an! the g%eat fi%e which kills whoe+e% comes in contactwith it" The koan becomes an o&ening we!ge in a &e%son as soon as it makes him sto& in his t%acks an!%eates in him !oubt ange% an! f%ust%ation" The &%actitione% can no longe% %emain com&lacent an! li+e his

fe matte%-of-fact" The &%ocess of e%osion an! !est%uction of his habituate! +iew of the wo%l! will en! onlwith the enlightenment e*&e%ience" #e will then be able to look at the wo%l! with a new &e%s&ecti+e" Theh'an meta&ho% of !eath an! %ebi%th is an a&t !esc%i&tion of this %ite of &assage"

a-hui calle! the enlightenment the %ealiation of the !ee& et luminous (chan-an) JK>in!" p.22!

hen ou stabilie the acti+ities of the !iscu%si+e min! an! consciousness when not e+en one thought sti%shis is the t%ue enlightenment" ith this co%%ect state of min! ou can function f%eel !u%ing the twent-ou% hou%s of the !a" /melling flowe%s tasting foo! sitting still o% walking a%oun! H whethe% ou a%e

ngage! in acti+it o% not ou% min! is alwas b%ight an! un!istu%be!" Bou a%e natu%all f%ee f%om !isto%te!iews" Thus ou% min! is alwas &u%e whethe% ou ha+e thought o% not" The%efo%e when ou act this is theunction (ung) Lof this !ee& an! luminous >in! an! when ou %est this is then the essence (t'i) Mof the

ame >in!" +en though the%e is a !iffe%ence between essence an! function 'the >in! is still the one an!he same"[41]

a-hui is he%e st%essing the fun!amental im&o%tance of achie+ing the state of no-min! in the Ch'an t%a!ition

he onl wa to %e+eal the t%ue natu%e of the >in!" 7o% fea% of being misun!e%stoo! he constantl wa%ne!
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eo&le against e.uating no-min! with &assi+it an! insentienc" #e sas@

o-min! !oes not mean the unconsciousness of woo! o% tile" 5t means that when ou come into contact

with e*te%nal obects ou% min! is immo+able an! !oes not get attache! to anthing" The%e is total f%ee!om

n! non-obst%uction" Bou a%e not !efile! b anthing" Fn the othe% han! ou shoul! not abi!e in non-efilement eithe%" hile ou +iew the bo! an! the min! as a !%eam an! an illusion ou ne+e%theless !o

ot abi!e in the em&tiness of !%eams an! illusions" hen ou %each this state ou ha+e then %eallchie+e! no-min!"[42]

t is in this connection that he c%iticie! me%cilessl the em&hasis on .uiet sitting &ut fo%wa%! b some Ch'aneache%s fo% it woul! b%ee! &assi+it an! !elusion" This &assage is fai%l %e&%esentati+e of his +iews on .uiettting@

n %ecent ea%s he%etical teache%s s&%ang u& within the sangha like wil! wee!s an! blin!e! the ees of

ume%ous sentient beings" hen one !oes not use the koans of the ancients in me!itation he will be like alin! man without a walking stick an! cannot a!+ance e+en one ste& """" /ome &eo&le think that u!!haha%ma an! Ch'an culti+ation a%e not !e&en!ent u&on w%itten wo%!s" The%efo%e the !enig%ate! all koans asea!-ma!e" The ust sit in a ghostl ca+e on a !a%k mountain afte% thei% meals" The call this &%actice

silent illumination, ,!ing the g%eat !eath, ,the state befo%e the bi%th of one's &a%ents", The sit the%entil calluses a&&ea% on thei% bottoms et the still !o not !a%e to mo+e" Fn the cont%a% the %ega%! thiss the g%a!ual matu%ation of thei% effo%t"[43]n the othe% han! the%e we%e also othe% t&es of he%etical teache%s who onl ha! an intellectual

n!e%stan!ing of koans"owa!as the%e a%e &eo&le who ha+e ne+e% &e%sonall e*&e%ience! enlightenment but onl know how tola intellectual t%icks" efo%e the ascen! the high seat in the mo%ning the woul! sta u& all night

memo%iing two &h%ases f%om this &am&hlet koan collection an! two &h%ases f%om that one" 4fte% &astinghem togethe% the &"$$6 &%esent the en! &%o!uct like a bou.uet" The can talk with g%eat fluenc buteo&le with clea% eesight know this is a %i!iculous &a%o!"[44]

he &assi+it b%e! b .uiet sitting woul! lea! to !%owsiness (hun-ch'en) NO an! the intellectual g%as&ing

fte% the ,meaning'' of a koan intensifies the ten!enc towa%! conce&tualiation (tiao-chu) PB H two foes

.uall !ea!l in the life of a Ch'an &%actitione%"[45] #ow is one to &%ocee! then in Ch'an me!itationE

cco%!ing to Ta-hui the onl effecti+e wa to a+oi! these two !ange%s an! to %ealie one's t%ue min! was bntensi+e concent%ation u&on a koan" 4s he &ut it if one faile! to use koan then he woul! be like a blin!man without a walking stick@ unable to take e+en one ste&"

few &schological con!itions must be met befo%e a &e%son can successfull take u& koan me!itation" Ta-ui st%esse! that one shoul! ha+e faith in the metho! shoul! e*istentiall feel the u%genc of the task" ,5n

ne's !ail acti+ities one shoul! mentall &aste the wo%!s 'life' an! '!eath' on one's fo%ehea! an! feel as ifne owes someone a million st%ings of cash an! the !ebto% is %ight outsi!e the !oo% asking fo% &ament,"

46]

ne must stick to one's commitment an! mo%eo+e% must alwas be one's own maste%" Ta-hui sometimeswoul! use the h&e%bolical image% of ,someone's hea! on fi%e, to un!e%line the sense of u%genc" Fn the

the% han! he also cautione! against o+e%eage%ness" ,5f ou hu%% ou will onl be !elae!" o% shoul! oue too la* fo% then ou will become la" The wo%k shoul! be ca%%ie! out as a musician a!usts the st%ingsf his ha%& H neithe% too tightl no% too loosel"[47] lsewhe%e he com&a%e! the managing of the min! to

he a%t of he%!ing a cow@ one shoul! not neglect it no% shoul! one &e%&etuall ho+e% o+e% it" [48] Thisesembles what >encius sas conce%ning the wo%k of accumulating %ighteousness@ one shoul! neithe% fo%get
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bout it no% hel& it to g%ow" 5t is inte%esting that Ta-hui shoul! choose musicians an! cowhe%!s as e*em&la%so% Ch'an monks" The a%e of cou%se %eminiscent of those a%tisans in Chuang Tu who a%e natu%all in tune

with the %hthm of Tao"

+en though hun!%e!s of koans we%e a+ailable in his time Ta-hui seeme! to use onl a few in hisnst%uction" 5n this %es&ect he was in &e%fect ag%eement with his own teache% Buan-wu as well as othe%h'an maste%s who insiste! that it was th%ough the tho%ough &enet%ation into a few koans o% e+en into onlne that enlightenment was to be attaine!" Ta-hui alwas ca%%ie! a bamboo comb when he taught his

tu!ents" #e woul! sa to them@ p.227

f ou call this a bamboo comb ou a%e w%ong" 5f ou !on't call this a bamboo comb ou a%e w%ong alsohuan-tso chu-&i tse ch'u &u-huan-tso chu-&i tse &ei)" QRSTUV*&QRSTUW ;on't sa anthing but

lso !on't %emain silent" Bou must not think ou must not guess" Bou a%e not allowe! to get u& an! lea+ehe %oom" othing ou !o is a&&%o&%iate" 5f ou want to g%ab the bamboo comb go ahea! g%ab it" 5 will

hen use m fist an! !eman! ou to make a statement" 5f ou want me to &ut !own m fist that is all %ight

oo" ut then 5 ask ou to make a statement about the whole wo%l!" ow can ou also take that awaEnce a monk com&a%e! me to an official who aske! fo% mo%e things afte% he ha! confiscate! someone's

nti%e &%o&e%t" 5 like this com&a%ison +e% much" 5n!ee! 5 want ou to han! o+e% e+e%thing" hen oua+e nowhe%e to go ou will sim&l ha+e to !ie" Th%owing ou%self into the %i+e% o% um&ing into fi%e ou

will !ie when ou a%e %ea! to !ie" Fnl afte% ou ha+e t%ul !ie! will ou g%a!uall come to life again"[49]

he bamboo comb like the stick use! b Te-shan is a +isual hau-t'ou which se%+es to cut off conce&tualhinking an! +e%bal !efinition" 5t sto&s all mental acti+ities f%om e+olution an! !e+elo&ment" 5t %e+eals the

%iginal >in! of non-!isc%imination an! non-!ualit"

n his lette%s an! talks a!!%esse! to la followe%s Ta-hui ten!s mo%e towa%! using %ea!-ma!e koans of

amous T'ang maste%s" Fne of the most f%e.uentl %ecommen!e! koan is Chao-chou's ,u," Ta-hui tol! hisollowe%s to concent%ate on this ,u, all the time" The !i! not ha+e to go to a .uiet &lace" Fn the cont%a%he shoul! concent%ate on this ,u, in the mi!st of !ail acti+ities@ while eating an! !%inking when

a%%ing out official !uties o% fulfilling social obligations in the &%i+ac of thei% houses o% in the &ublic ee of%ien!s an! ac.uaintances in se%+ing thei% &a%ents o% stu!ing Confucian classics H all these acti+ities coul!e t%eate! as the &%o&e% occasions fo% the concent%ation on ,u," 4ll of these tasks offe% the best

&&o%tunities to wo%k on the hua-t'ou to !well constantl on it an! finall to gain an awakening f%om it"50] Ta-hui com&a%e! this ''u, to a !ea!l wea&on which coul! sol+e the enigma of life an! !eath" ut in%!e% to benefit f%om it a &e%son must be willing to make a since%e commitment an! let it &enet%ate into+e% &a%t of his life" 5n his lette% to Ch'en Li-en a la followe% he sas

lease concent%ate on the feeling of !oubt an! !o not gi+e it u& whethe% walking stan!ing sitting o% lingown" This one wo%! ,u, is no othe% than the knife which can clea% awa this g%eat !oubt of life an! !eath"

he han!le of this knife is %ight in ou% own han!" o one else can take hol! of it fo% ou but ou must !o itou%self" 5f ou a%e willing to la !own ou% life ou will be able to begin the task" #owe+e% if ou a%e not

willing to la !own ou% life ou shoul! concent%ate on the feeling of !oubt an! !o not let it sli& b"[51]

a-hui wa%ne! his !isci&les against making mistakes in ca%%ing out the wo%k p.22of ,k'an hua-t'ou ,(i"e"oan me!itation)" Two most commonl committe! mistakes a%e eithe% to t% to intellectuall un!e%stan! theoan o% to fall into a state of a&ath"

hen ou me!itate on ,u, ou must not guess at its meaning no% t% to inte%&%et it" Bou must not fall into

m&tiness an! t%an.uilit (k'ung-chi) XY but ou also shoul! not consciousl ho&e fo% enlightenment" ;oot s&eculate about what &at%ia%chs an! teache%s ha! sai! conce%ning it" ;o not fall into lainess an!
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ecome negligent" Fn the cont%a% ou shoul! alwas !well on this hua-t'ou whethe% walking staingtting o% ling !own" hen ou become %eall &%oficient in ou% effo%t ou will be unable to talk about it o%

hink about it" Bou% min! becomes %estless an! ou will feel as if ou we%e chewing an i%on stick (u chiaoheng-t'ieh-chueh) 0Z4[\totall tasteless" ut !o not become !iscou%age! fo% this is e*actl the time

o% the goo! news"[52]

t is +e% clea% that Ta-hui +alue! highl the effecti+eness of t%a!itional koans as a tool in Ch'an me!itation"

owe+e% the%e is some e+i!ence that he also felt that enlightenment coul! be b%ought about e+en withouthe use of koans" The%e ma be at least two %easons wh he felt this wa" 4 koan is basicall an e*&e!iente+ice fo% the in!ucement of enlightenment but it shoul! ne+e% be confuse! with enlightenment" 4 !e+ice

n !e+ice is alwas &otentiall subect to %eification" The !ange% is es&eciall g%eat in a %eligious t%a!ition"he finge% &ointing to the moon can be so easil mistaken fo% the moon itself be the finge% sc%i&tu%esmages %ituals o% koans" /ince the feeling of !oubt is the c%ucial t%ansitional &oint in one's t%ansfo%mation

is &e%cei+able that one can seie whate+e% one is !ee&l in+ol+e! with at the moment an! c%eate an

ccasion fo% the gene%ation of ,!oubt," Thus !ail tasks an! o%!ina% e*&e%iences sometimes wo%k the

ame wa as a hua-t'ou" *t%eme emotions an! unusual e*&e%iences will of cou%se ha+e mo%effecti+eness" ang Ts'ao a membe% of the #an-lin 4ca!em tol! Ta-hui about the sa! news of the !eath

fK his oung son" Ta-hui w%ote to the be%ea+e! fathe% this %e&l@

ust now in the mi!st of ou% suffe%ing &lease ca%efull e*amine an! in+estigate the %eal o%igin of this

eeling of &ain" hen ou cannot fin! it then ask ou%self whe%e it comes f%om" 4sk ou%self if it is e*istent% non-e*istent %eal o% illuso%" 4fte% &e%sistent in+estigation ou% min! will fin! nowhe%e to %est" 5f oueel like %emembe%ing ou% son go ahea! an! !o so? if ou feel like c%ing then c%" hen ou ha+e !one

with %ememb%ance an! tea%s when the linge%ing t%aces of lo+e an! affection in ou% alaa consciousnessa+e com&letel !isa&&ea%e! then ust like ice tu%ns into wate% ou will %etu%n to ou% o%iginal self@ nouffe%ing no %ememb%ance neithe% g%ief no% o" Bou can ente% the wo%l! but %emain t%anscen!ent to it"

Bou will %ealie that the wo%l!l teaching is no !iffe%ent f%om the u!!ha ;ha%ma an! the u!!ha ;ha%map.229no !iffe%ent f%om the wo%l!l teaching" The tie between the fathe% an! the chil! is a natu%al one" #ow

an a fathe% sto& feeling &ain an! longing when his son !iesE 5f ou t% to sto& ou%self b fo%ce if ou !on't

a%e to c% when ou want to c% an! !on't !a%e to think about him when ou want to think about him ou%e t%ing to !isobe the hea+enl &%inci&le (t'ien-li) ]Han! to !est%o ou% hea+enl natu%e (t'ien-hsing ]

^)" 5t is like someone who t%ies to sto& a noise b %aising his +oice o% e*tinguish the fi%e b &ou%ing oil o+e%

" hen ou a%e t%ouble! b feelings ou shoul! not %ega%! them as e*te%nal things no% shoul! ou igno%e

hem" >aste% Bung-chia sai! ,u!!ha natu%e is no othe% than the %eal natu%e of igno%ance ;ha%makaa iso othe% than the em&t bo! of illuso% t%ansfo%mation," hen ou achie+e this %ealiation e+en if ou t%o think about ou% son o% want to feel so%%ow o+e% his !eath ou woul! not be able to" To +iew things this

wa is co%%ect" Fthe%wise it is he%etical" [53]

t is significant that this lette% was a!!%esse! to a la !isci&le fo% it was to his la followe%s that Ta-hui felta%ticula%l the nee! to ustif u!!hist me!itation" Ta-hui belie+e! fi%ml in the com&atibilit of u!!hismn! Confucianism" #e belie+e! that la &eo&le coul! %ealie the t%ue natu%e of things (shih-hsiang) _

`without !est%oing the +ali!it of this wo%l! (shih-chien-hsiang)" ab`This is the case because acco%!ing

o Ta-hui both Confucianism an! u!!hist teachings a%e base! on the same luminous >in! an! all sagesonfucius Lao Tu o% u!!ha want men to achie+e %ecognition an! %ealiation of the ,co%%ect min!,cheng-hsin)" c 4s he &ut it ,the min! of bo!hi (&'u-ti-hsin) dDcis ust anothe% name fo% the min! of

oalt an! %ighteousness (chung-i-hsin)" efc[54] 4s soon as one achie+es enlightenment acco%!ing to

a-hui the non-!ual natu%e of %ealit will floo! one's consciousness" This insight both e.ualies an!

liminates all mun!ane !istinctions an! g%ants total f%ee!om an! autonom to the &e%son who so

*&e%iences it" Ta-hui !esc%ibe! this state to a Confucian schola%@
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f one achie+es a genuine b%eakth%ough then one %ealies that a Confucian is no !iffe%ent f%om au!!hist an! a u!!hist is no !iffe%ent f%om a Confucian? a monk is no !iffe%ent f%om a laman an! a

aman is no !iffe%ent f%om a monk? an o%!ina% man is no !iffe%ent f%om a sage an! a sage is no !iffe%ent%om an o%!ina% man" 5n fact 5 am ou an! ou a%e 5? #ea+en is ea%th an! ea%th is #ea+en? wa+es a%e the

ame as wate% an! wate% is no !iffe%ent f%om wa+es" Aumis an! %ich butte% a%e but one taste? b%acelets an!ai%&ins a%e all melte! f%om gol! """hen ou %each this state ou a%e in cont%ol of e+e%thing"[55]

he basis fo% Ta-hui's snthesis of all teachings as can be seen f%om this %e&%esentati+e &assage clea%l liesn the &%imac of s&i%itual %ealiation" #is +ision of the mutual f%ee!om an! mutual &enet%ation of all

eachings !e%i+es p.2f%om his un!e%stan!ing of the Ch'an life as a wa of !namic action an! is a %esult ofis own life e*&e%iences" Ta-hui's em&hasis on the e*&e%ience of enlightenment his st%ess on koan

me!itation an! finall his +iew of the com&atibilit of the th%ee teachings continue! to influence Ch'anmonks of late% gene%ations" Chung-feng >ing-&en of the Buan Ch'u-shih 7an-ch'i ghijA'ung-ku Ching-

ung, Xklan! #an-shan Te-ch'ing m"nof the >ing a%e but some outstan!ing e*am&les"[56]

OTE

" ;" T" /uuki ssas in 2en u!!hism /econ! /e%ies (Lon!on Di!e% an! Com&an 19:0) &&" 18-=


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q as a figu%e of s&eech" #owe+e% at that time the%e was un%est at the bo%!e%s an! this +e% wea&on was

n!e% !iscussion fo% &ossible a!o&tion in the cam&aign" Ch'in #ui thought that Ta-hui was &u%&osel!iculing the cou%t an! the%efo%e laicie! him an! banishe! him to #eng-chou" /hih-shih chi-ku-lueh chuan" T=9 &" 889" ien-&'u un!e% /hao-hsing 11th ea% &&" =0b-=1a"

8 " ien-&'u un!e% /hao-hsing $6th ea% &" e!itation (ew Bo%k The Iiking %ess9:1)" &&" 19-:="

7 " 5bi!" &&":


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u%&%ises' which calls into .uestion the othe%'s taken-fo%-g%ante! assum&tions" 5f the othe% is unable o% note%mitte! to %eestablish those featu%es that a%e necessa% to inte%act then the %elationshi& ma be

e%minate!," Jeo%ge sathas an! 7%ances aksle% ,ssential 7eatu%es of 7ace-to-7ace 5nte%action, inhenomenological /ociolog@ 5ssues an! 4&&lications e!ite! b Jeo%ge sathas (ew Bo%k ohn ile M

ons 19:3) &" 1:3"8 " 4lf%e! /chut Fn henomenolog an! /ocial Delations" &" $

ta-hui tsung-kao and kung-an ch'an.doc

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