ZEN A HIGHER AFFIRMATION
thirtyblows.Anabsoluteaffirmationmustrise&om thefiery
crateroflifeitself.
Hoyen(Fa-yen,died1104),ofGosozan(Wu-tsu-shan),once
asked,"Whenyoumeetawisemanonyovirway,ifyoudonot
speaktohimorremainsilent,howwouldyouinterviewhim?"
ThepointistomakeonerealizewhatIcallanabsoluteaffirma-
tion.Notmerelytoescapetheantithesisof"yes"and"no",butto find a positive way in which the opposites are perfectly
harmonized—thisiswhatisaimedatinthisquestion.Amaster
oncepointedtoalivecharcoalandsaidtohisdisciples,"Icallthisfire,butyoucallitnotso;tellmewhatitis."Thesamething
hereagain.Themasterintendstofireehisdisciples'mindsfrom
thebondageoflogic,whichhaseverbeenthebaneofhumanity.
Thisoughtnottoberegardedasariddleproposedtopuzzle
you.Thereisnothingplayfiolaboutit;ifyoufailtoanswer,you
arc toface theconsequences. Are yougoingtobeeternallychainedbyyourownlawsofthought,orareyougoingtobe
perfectlyfreeinanassertionoflifewhichknov^^nobeginningor
end?Youcannothesitate.Graspthefactorletitslip—betweenthesethereisnochoice.TheZenmethodofdisciplinegenerally
consistsinputtingoneinadilemma, outofwhichonemustcontrivetoescape,notthroughlogicindeed,butthroughamind
ofhigherorder.Yakusan (Yueh-shan, 751-634) studied Zen first under
Sekito(Shih-t'ou,700-790) andaskedhim: "AstothethreedivisionsandtwelvedepartmentsofBuddhism,Iamnotalto-
getherunacquaintedwiththem,butIhavenoknowledgewhat-everconcerningthedoctrineofZenastaughtintheSouth.^Its
followersassertittobethedoctrineofdirectlypointingatthemindand attaining Buddhahood througha perceptionofits
realnature. Ifthisis so,howmayIbeenlightened?"Sekito
replied:"Assertionprevailsnot,nordoesdenial.Whenneither
ofthemistothepoint,whatwouldyousay?"Yakusanremainedmeditative,ashedidnotgraspthemeaningofthequestion.The
masterthentoldhimtogotoBadaishi(MaTai-shih)ofChiang-
hsi,whomightbeabletoopenthemonk'seyetothetruthofZen.
Thereupon,themonkYakusanwenttothenewteacherwiththe
^Zen,incontradbtinctiontotheotherBuddhistschools,originatedinthe
southernprovincesofChina.