The koan, then, was the answer to this dilemma. It systematized instruction such that large numbers of students could be treated to the finest antirational tradition of the Ch'an sect, and it rescued the dynamism of the earlier centuries. Although mention of kung-an occurs in the Ch'an literature before the end of the T'ang era (618-907), the reference was to a master's use of a particularly effectual question on more than one student. This was still an instance of a master using his own questions or paradoxes. The koan in its true form--that is, the use of a classic incident from the literature, posed as a conundrum--is said to have been created when a descendant of Lin-chi, in the third generation, interviewed a novice about some of Lin-chi's sayings.3 This systematic use of the existing literature was found effective, and soon a new teaching technique was in the making. Examples of classic koans already have been seen throughout this book, since many of the exchanges of the early masters were later isolated for use as kung-an. But there are many, many others, Perhaps the best- known koan of all time is the exchange between Chao-chou (778-897) and a monk: _A monk asked Chao-chou. "Does a dog have Buddha nature [i.e., is a dog capable of being enlightened]?" Chao-chou answered, _"Mu _[a word whose strict meaning is "nothingness"]._"4 Quick, what does it mean? Speak! Speak! If you were a Ch'an novice, a master would be glaring at you demanding an immediate, intuitive answer. (A favored resolution of this, incidentally, is simply "Mu," but bellowed with all the force of the universe's inherent Oneness behind it. And if you try to fake it, the master will know.) Or take another koan, drawn completely at random. _When the monks assembled before the noon meal to hear his lecture, the Master Fa-yen [885-958] pointed at the bamboo blinds. Two monks simultaneously went and rolled them up. Fa-yen said, "One gain, one loss._"5 Don't think! Respond instantly! Don't say a word unless it's right, Don't make a move that isn't intuitive. And above all, don't analyze. _ Yun-men [862/4-949] asked a monk, "Where have you come here from?" The monk said, "From Hsi-ch'an." Yun-men said, "What words are being offered at Hsi-ch'an these days?" The monk stretched out his hands. Yun-men struck him. The monk said, "I haven't finished talking." Yun- men then extended his own hands. The monk was silent, so Yun-men struck him._6 You weren't there. You're not the monk. But now you've got to do something to show the master you grasp what went on in that exchange. What was spontaneous to the older masters you must grasp in a secondhand, systematized situation. And if you can't answer the koan right (it should be stressed, incidentally, there is not necessarily a fixed answer), you had best go and meditate, try to grasp it nonintellectually, and return tomorrow to try again.