seventh world of chan buddhism - Zen Buddhist Order of Hsu Yun

work and exemplary behavior and reward someone who is clearly less deserving? Not
bloody likely!)
In many old, effusive texts we sometimes read about instances of mass enlightenment.
So and so said something special and the two thousand people who heard it were instantly
enlightened. No credence should be given such remarks. The Koan.
Meditation and `polishing' methods are common to all religions. But Chan found
something else to offer, something that could jolt the ripened mind into the satori experience.
Chan's peculiar and, as far as anyone can tell, wholly original contribution to religious
methodology is the gongan (koan), a term which means, in ancient legalese, a `case' under
consideration, one that has perhaps set a precedent. The Koan and Man Tou are obviously
related techniques.
Strictly speaking, by limiting the definition of the koan to that usage which is unique
and original to Chan, the koan is a question that sounds logical but, in fact, is nonsense.
Because it sounds logical, it engages the intellect, challenging it to the point of obsession to
find a solution to the question posed. For example, a famous koan is, "We know the sound of
two hands clapping; but what is the sound of one hand clapping?" In antiquity, a few Chan
masters discovered that if a candidate was sufficiently mature, he could be jolted into
experiencing enlightenment by trying to answer a question of this ilk. Now, "to clap" means
to strike two things together. The question, then, is nonsensical. One hand cannot clap and
therefore can make no sound of clapping. Yet the question is so seductive that candidates can
be lured into pondering it, in extremis.
Let us imagine one such trial as it might have existed between master and pupil in old
China. (Recall that in Chan's formative years (AD 500-900) there were no private audiences.
All of the exchanges between master and pupil usually occurred before an assembly of
monks.)
Doe Ming, heir to the Doe fortune, has spent some time in the Swamp, been saved,
learned how to meditate, and is, by his master's estimation, ready for the final assault upon
the Nirvanic summit. The monastery's head monk begins the ordeal. He publicly flatters
Ming by telling him that he is extremely impressed by his progress and has recommended to
Master that Ming be given a koan to solve. (Beginners did not receive koans.) Master, the
head monk confides, though not entirely sure of Ming's ability, is personally very fond of
Ming. He has therefore accepted the recommendation. Soon he will honor Ming by
assigning him a koan.
Ming is not an egotistical creature, but he is still sufficiently unenlightened to be a bit
puffed up by the news. He is rather proud of himself. He has loved his master for a long
time and it is good to have that love requited. He notices how everyone is eyeing him
jealously and likes the attention he is suddenly getting. Sporting associates make book on the
CHAPTER 18 SATORI, THE KOAN, AND MONASTIC POLISHING
S EVENTH W ORLD O F C HAN B UDDHISM
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