4 - LANGUAGE: the sphere of immediacy

Summary

And the matter of language is a trifle, not worth your thought.

Dorje Chuncheh to John Blofeld

There arises the possibility that we undergo an experience with language, that we enter into something which bowls us over, that is, transmutes our relation to language.

Martin Heidegger

Whenever language becomes an explicit theme in the Huang Po texts, the verdict appears to be negative. Since the true matter of Zen “cannot be grasped by way of language,” the Zen master's practice must take an alternative course: “The Way resides in Mind awakening. How can it be spoken in language?” This attitude toward language is not a unique feature of the Huang Po texts; it pervades the Zen literature of the era. Lin-chi, who called the sacred texts of his own tradition “worthless dust,” belittles students of Zen who “seize upon words,” taking language to constitute “the true way.” Thus, it was for good reason that Ma-tsu, the founder of this Hung-chou tradition of Zen, was given the posthumous title: “Zen master of Great Silence.” What more could be said?

Plenty. The texts do much more than simply proclaim the “wordless dharma” they debate it, they exalt it, and they trace its sacred lineage. The “Great Silence” does not begin with Ma-tsu. It can be traced back through sacred history all the way to the Buddha himself. Here is how Huang Po delineates its origins: “In the end we are not able to clarify the ‘one mind dharma.’ Therefore, the Buddha called Kasyapa to join him on the dharma seat, and separately transmitted the one mind to him. Without words, he spoke the dharma.”