..续本文上一页is not to say that the intellect is useless, but it is to say that there are some things that it cannot answer. And so we must live our way into the question cell by cell, bone by bone.

　　And then, when we are willing to take up the question, we do find that there is a path. We do find that there are times when even just holding the question, we are happy and serene. We find that there is friendship because we find the dharma and we find people are willing to help us along that way and that this is the most precious thing, to have companions in the way. It”s encouraging in those times when we cannot see the way. And so when we take up the way sincerely, we will find that it does ease a little. We will find that we become in harmony with things, that our own minds are easier for us to bear. And not only our own minds easier for us to bear, what comes at us changes a little bit. We hold it differently. We do not get quite so jarred by what we experience. We have more equanimity in the face of birth and death. And we realize that birth and death always happen at inconvenient times and we accept that with a kind of joy. So this is why we follow the way. And we realize, too, that it is not our struggle, really, that counts. Our struggle is very necessary, but it is eventually just our willingness to be present that counts and that this is the true effort of the way.

　　The third thing in traditional zen is that there is great doubt, great faith and great effort, but this effort is really to become in harmony with the way. So again it is one of those absurd conundrums. How can you struggle to be in harmony

　　 It”s like the old instruction to be spontaneous or the instruction to relax makes you tense. So that effort is really all directed to transcending yourself, to going beyond all efforts so that everything is natural. And you”ll find it arises out of your own heart and covers the world. It is always coming out of you.

　　I thought today I would illustrate this path by reading you the story of Lin-chi I-hsŸan or Rinzai, who is one of our notable ancestors. He”s notable enough that we still chant his name in the lineage chants. And it is through his path that the koan has come down to us. The very idea of holding a question until it opens up. He”s quite a character, too, so he”s worth spending some time with.

　　When Lin-chi was one of the assembly of monks under Huang-po Hsi-yŸn (Jap. Obaku Kiun), he was plain and direct in his behavior. The head monk [ of the name Mu-chou Tao-ming (Jap. Bokushu Domei)] praised him saying, "Look, he”s a youngster. He”s different." Then he asked Lin-chi, "How long have you been here

　　"

　　Lin-chi said, "Three years."

　　"Have you ever asked for instruction

　　"

　　"No, I”ve never asked to be taught," said Lin-chi.

　　(So here he is, sitting for three years and he”s never had dokusan. Never been really taught how to do his zazen.)

　　"Why don”t you go and ask the head of the temple just what the cardinal principle of the Buddha dharma is

　　" said the head monk.

　　(So the head monk is trying to prompt him and saying, `Here”s a good question. Why don”t you go and ask this and see what happens

　　”)

　　Lin-chi went and asked, "What is the cardinal principle of the Buddha dharma

　　" (he said faithfully asking the question.)

　　Huang-po hit him. Then Lin-chi came back.

　　"How did it go

　　 said the head monk.

　　"Before I”d finished speaking the master hit me. I don”t understand," said Lin-chi.

　　"Go and ask him again," said the head monk.

　　(So you can see that there is something good happening here. It”s not just a drama between Lin-chi and the great teacher, but he”s got a mentor as well. The head monk is trying to guide him and prompt him and interfere in the course of things.)

　　So Lin-chi went back and asked. Again, Huang-po hit him be…

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