I mentioned to a Zen-teacher friend that for this kōan about Rinzai (Chinese, Línjì), I wanted to interview an Rinzai Zen teacher. This friend knows Rinzan Pechovnik Osho and highly recommended him. To my delight, Rinzan graciously agreed.
Rinzan completed his training and received dharma transmission from the American Rinzai teacher Genjo Marinello Roshi, abbot of Chobo-ji in Seattle, WA. Rinzan now teaches at the flourishing No-Rank Zendo in Portland OR.
I asked Rinzan how he got into Zen practice. He responded,
“Pain, suffering. Absolutely pain, suffering, and being in that little tiny knot where I wanted [life] to be a certain way. I had an idea about how life should be, how my life should go, and how everyone should cater to that. I got information from the outside and information then from the inside saying, ‘This isn’t cutting it.’ I was at a crisis point in my life and in my marriage. My wife said, ‘I’m not doing this with you anymore.’ I had kids. I love my wife. We’re still together. We worked through it. But it was that big relational wake-up call.”
Here’s the koan we talk about: Record of Going Easy, Case 13: Línjì’s Blind Donkey:
Línjì, about to die, implored Sānshèng, “After I shift through the transformation, you must not extinguish my true dharma eye treasury.”
Sānshèng said, “How dare I extinguish the Master’s true dharma eye treasury?”
Línji said, “If suddenly someone asks you, how will you reply?”
Sānshèng then shouted loudly.
Línji said, “Who would have thought that my true dharma eye treasury would be extinguished by this blind donkey?”
I asked Rinzan about the main point on this kōan and he responded (in part):
“This is a practice of sharpening. This is a practice of continually testing and honing. Línjì is saying, ‘Hone your blade against me. Here I am. Here I am. And I will be the stone against which you sharpen your blade. And I'm sending you back, you piece of shit. Keep coming at it. Keep coming at it.’”
I hope you enjoy the interview.
My thanks go to Martin Kaku’on for editing the recording and for the new music at the beginning and ending.
You are welcome to comment or ask a question.
For a brief look at this case, see this:
Línjì’s Blind Donkey: "You Must Not Extinguish My True Dharma Eye Treasury"
What is a kōan about Línjì/Rinzai doing in a Cáodòng/Sōtō kōan collection? Surely, it must be in order to distinguish between these two lineages of Zen and elucidate how the Cáodòng/Sōtō line is better than those sadly misguided Línjì practitioners.
