Linji Yixuan: Linji’s Katsu showed the truth by his action without words

From Shoyoroku, Case 13: Linji’s Blind Donkey

Linji was going to die. He left these words to Sansheng.

Linji: “After I die, do not destroy my Zhengfayanzang.”

Sansheng: “Why will I destroy your Zhengfayanzang?”

Linji: “If someone suddenly comes and asks you, ‘What does it mean?’, how will you answer them?”

Sansheng: “喝！” (Katsu!)

Linji: “Nobody knows this. My Zhengfayanzang is destroyed by this blind donkey.”

From Shoyoroku, Case 13: Linji’s Blind Donkey

Introduction: Linji Yixuan and His Final Conversation with Sansheng

Key Point: 臨済義玄 (Linji Yixuan) and his student, Sansheng, are in this story. Linji is a famous Zen master. Sansheng learns from Linji.

臨済義玄 (Linji Yixuan) lived in Linji Temple. He became a monk when he was a child. At first, he studied Buddhist textbooks very hard. But he stopped studying them because he wanted to learn Zen. He traveled to many places. He practiced Zen under Master 黄檗希運 (Huangbo Xiyun). Later, he died at 興化寺 (Xinghua Temple). Master 睦州 (Muzhou) told Linji to ask Huangbo about the ultimate truth of Buddhism. Linji asked the question three times, but Huangbo hit him three times. So, Linji visited Master 高安大愚 (Gao’an Daoyu). There, Linji got great enlightenment. He returned to Huangbo and became his official successor. This story is Case 86 of The Shoyoroku.

Linji had many excellent students. Today, his teaching is known as the Linji school (Rinzai sect), and people brought it to Japan, too. Linji left Linji Temple and died at Xinghua Temple. This Case 13 is the final conversation between Linji and his great student, 三聖 (Sansheng), before Linji died. People say that Sansheng showed a very sharp mind in conversations with many famous monks. However, we do not know well what kind of person he was.

In this Case, the name “臨済” (Linji) is written as “臨際” (Linji). This special Chinese character means “the time of death.” It shows that this conversation is a very special one at the end of Linji’s life.

“Zhengfayanzang”: the Ultimate Truth of the Universe

Key Point：The Zhengfayanzang is a fundamental concept in Zen Buddhism. It represents the true laws of the world. It shows the correct way to see things without any bias. People keep this truth carefully in their minds.

Now, before we read the main story, I will explain 正法眼蔵 (shobogenzo,Zhengfayanzang).

Zhengfayanzang is the truth of the universe. It means the function of great nature.
Human beings think about “right” or “wrong.” But great nature itself does not have such ideas. Therefore, “正” (Sho / Unbiased) means “not leaning to one side” (unbiased).
Great nature keeps all things as one, equal, and orderly. Therefore, “法” (Bo / Rule, Law) means the teachings or rules that we must follow.
In great nature, everything is equal, but each thing is also different. Everything has “體” (Tai / Substance), “相” (So / Form), and “用” (Yu / Function). All things connect with each other deeply. Therefore, “眼” (Gen / Eye) means the power to see things clearly.
Great nature has these functions inside itself. Therefore, “蔵” (Zo / Store) means storing and protecting important things inside.
In short, “正法眼蔵 (Zhengfayanzang)” means keeping this law and right view completely and carefully.

“Zhengfayanzang”: Passed Down from Buddha to Linji

Key Point：The Zhengfayanzang shows the truth of the world. A person who lives this truth is the Dharmakaya. A person who embodies the Dharmakaya is a Buddha.

This function is the truth of the universe. It means the function of great nature. We call the ultimate form of this function 法身 (Dharmakaya). In history, the person who perfectly showed this Dharmakaya is called Buddha.

Buddha held up a flower, and 摩訶迦葉 (Mahakasyapa) smiled. At this moment, Zhengfayanzang and 涅槃妙心 (nehan-myoshin,Sublime Mind of Nirvana) were passed on to Mahakasyapa. 涅槃妙心 (nehan-myoshin,Sublime Mind of Nirvana) means the experience and state of wisdom. In this state, people are free from suffering and delusion, and they have deep wisdom and a peaceful mind that harmonizes with nature. Then, this true teaching was passed down from 達磨 (Bodhidharma) to 臨済 (Linji).

The last Zen dialogue: Linji’s Last Words and Sansheng’s “喝！” (Katsu!) Shout

要点：Sansheng answers Linji with a shout: “Katsu!” This shout stops all thoughts. It breaks all logic. It shows the truth of this moment.

Now, let’s read the main story.

Linji said, “After I die, do not destroy my 正法眼蔵 (Shobogenzo, Zhengfayanzang).” Sansheng replied, “Yes, Master. Why would anyone destroy your Buddhism?” He said this, but he was afraid and did not have confidence. In the first place, Zhengfayanzang is the function of great nature. Therefore, it never disappears. Then, Linji pressured him. He said, “If someone suddenly comes and asks you, ‘What does that mean?’, how will you answer?” Linji meant this: “You talk big that you will not destroy my Buddhism. Then, tell me. If someone asks you about Linji’s Buddhism, what will you say?”

In this situation, if Sansheng easily gives a prepared answer, he will get into big trouble. It is as dangerous as jumping into a wild tiger’s mouth.

Then, 三聖 (Sansheng) shouted, “喝！” (Katsu)!

For Linji, this shout (喝,Katsu) is an action that shows the function of Buddhism on the spot. It stops human thinking, breaks wrong judgments, and shows the true reality of the moment. In short, it is an action that instantly shows the ultimate truth before any words.

When Linji heard Sansheng’s shout, he cried out, “Who knows? My 正法眼蔵 (Shobogenzo) will be destroyed by this めくら驢馬 (blind donkey)!” Then, he died. Linji meant this: “Oh, my Buddhism will end with this big fool!”

Ultimate Praise Hidden in Angry Words: The Real Function Shown by Sansheng

Key Point: The Buddha-Dharma appears as a function of the moment.
It acts in each situation.

What does this mean? Was Sansheng’s answer not good enough? According to 万松 (Wansong), this is actually the ultimate praise. In Zen, masters often use bad words to praise their students. Sansheng’s shout (喝,Katsu) was not an explanation of what Zhengfayanzang is. It was a direct response that instantly showed the real function of Buddhism at that very moment.

In the first place, Zhengfayanzang is not an object that we can save or destroy.

The true teaching from Buddha is not something outside of us that we must protect. It appears as a real function every time, here and now. Linji saw that true function in Sansheng’s shout. Therefore, Linji intentionally used bad words to accept and praise him.

The core

• “Katsu!” shout is a action that shows the real function of “Zhengfayanzang” (the truth of the universe) on the spot, going beyond any words.
• In the first place, “Zhengfayanzang” means keeping the function and the right view of great nature completely and carefully.
• The ultimate form of this “Zhengfayanzang” is “Dharmakaya”, and in history, the person who perfectly showed this Dharmakaya is called “Buddha.”

My Experience: Where Do Our Desires Come From?

Key Point: Zazen solves the problem of desire. It is an action.
Words are not necessary. So, systems of words are not necessary.

People say that desire is a big wall we must overcome in Zen training. However, classic Zen books usually talk about the functions before words, or breaking through social ideas. There are very few systematic writings about desire.

From my own experience of training, I realized why Zen does not talk about desire in detail. Most of our desires actually come from society. The desires that really come from inside ourselves are very small. Therefore, we can naturally handle them through our actions: leaving home, following the precepts, and practicing Zazen (sitting meditation).

In this way, we can solve the problem of desire simply through the action of Zazen. That is why a systematic explanation using words is not necessary in the first place. However, we can understand many things through words, too. Therefore, it is also necessary to express things with words in Zen.

Zen in Modern Life: Zen requires leaving the secular world and keeping the precepts

Key Point: Zen requires leaving the secular world and keeping the precepts. These are the basic rules for Zen.

For Linji, the “Katsu” shout was an expression that showed the function of Buddhism on the spot. It stops human thinking, breaks wrong judgments, and instantly shows the true reality of the moment—the function before words. Linji accepted Sansheng’s shout because Sansheng was able to instantly show this function before words.

In this way, Zen usually talks about the functions before words, or breaking through social ideas. There are very few systematic writings.

From my own experience, I realized why Zen does not talk about desire in detail. Most of our desires actually come from society. The desires that really come from inside ourselves are very small. Therefore, we can handle them through our actions: leaving home (出家), following the precepts (持戒), and practicing Zazen (坐禅).

Zen is popular overseas more than in Japan. However, few people talk about leaving home and keeping the precepts. This is true in Japan and abroad. I want to tell the true way of Zen to serious students. Zen requires leaving home and keeping the precepts. When you achieve these, you can feel Zen in your daily life.