An Introduction to Zen Buddhism (English Edition)
D.T. Suzuki und Carl Jung
Letzter Zugriff am Montag September 16, 2024
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Nukariya understands by “self” the All-Buddha, i.e. simply a total consciousness (Be-wusstseinstotalität) of life.
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He quotes Pan Shan, who says, “The world of the mind encloses the whole universe in its light,” adding, “It is a cosmic life and a cosmic spirit, and at the same time an individual life and an individual spirit.”
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In the same way as the ego is a certain knowledge of my self, so is the self a knowledge of my ego, which, however, is no longer experienced in the form of a broader or higher ego, but in the form of a non-ego (Nicht-Ich).
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Deutsche Theologie13: “Any creature who is to become conscious of this perfection must first lose all creaturelikeness (Geschopfesart), something-ness (Etwasheit) and self.”
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“Man says, ‘Poor fool that I am, I was under the delusion that I was it, but I find it is and was truly God’.”
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occurrence of satori is interpreted and formulated as a breakthrough of a consciousness limited to the ego-form in the form of the non-ego-like self.
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Since, out of scientific modesty, I do not here presume to make any metaphysical declaration, but mean a change of consciousness that can be experienced,
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treat satori first of all as a psychological problem.
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The imagination itself is a psychic occurrence, and therefore whether an “enlightenment” is called “real” or “imaginary” is quite immaterial.
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The man who has enlightenment, or alleges that he has it, thinks in any case that he is enlightened.
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What others think about it can determine nothing whatever for him with regard to his experience.
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Even if he were to lie, his lie would be a spiritual fact.
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The fact that there is a religious movement upon which many brilliant minds have worked over a period of many centuries is sufficient reason for venturing at least upon a serious attempt to bring such happenings within the realm of scientific understanding.
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According to our thinking, the possibility that there are steps in the development of consciousness does not exist.
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The mere thought that there is a tremendous psychological difference between the consciousness of the existence of an object and the “consciousness of the consciousness” of an object borders on a subtlety which can scarcely be answered.
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In India it was Yoga and in China Buddhism which supplied the motive power for these attempts to wrest oneself from the bonds of a certain state of consciousness which was felt to be incomplete.
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As far as Western mysticism is concerned, its texts are full of instructions as to how man can and must release himself from the “I-ness” (Ichhaftigkeit) of his consciousness, so that through the knowledge of his being he may raise himself above it and reach the inward (godlike) man.
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Ruysbroeck makes use of an image which is also known to Indian philosophers, namely the tree that has its roots above and its top below,
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“And he must climb up into the tree of belief, which grows downwards, since it has its roots in the godhead.
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in this that the “unity” of the being consists, and this means “being turned inwards”.
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Nietzsche’s Zarathustra is, however, no philosophy but a dramatic transformation process, which has completely swallowed up intellect.
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It is no longer a question of thought, but in the highest sense of the thinker of thought—and this on every page of the book.
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A new man, a completely transformed man, is to appear on the scene, one who has broken the shell of the old man and who not only looks upon a new heaven and a new earth, but has created them.
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Mein Leib ist ein Schal, in dem ein Küchelein Vom Geist der Ewigkeit will ausgebrütet sein. (My body is a shell, in which a chicken will be hatched from the spirit of eternity.)
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This is undoubtedly the mystic experience, distinguishable from similar experiences in that its preparation consists of “letting oneself go” (sich lassen), an “emptying of images”
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this is in contrast to religious experiences which, like the Exercises of St. Ignatius, are based upon the practice and envisaging of holy images.
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I should like to include in this latter category transformation through belief and prayer, and through communal experience in Protestantism,
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as also the iconoclastic attitude of many masters.
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By koan is understood a paradoxical question, expression or action of the master.
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According to Suzuki’s description it seems to be chiefly a matter of master questions handed down in the form of anecdotes.
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The koans, however, are of such great variety, such ambiguity, and above all of such overwhelming paradoxy, that even an expert is completely in the dark as to what may emerge as a suitable solution.
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The world of consciousness is inevitably a world full of restrictions, of walls blocking the way.
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No consciousness can harbour more than a very small number of simultaneous conceptions.
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To increase the simultaneous content creates immediately a dimming of consciousness; confusion, in fact, to the point of disorientation.
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Now if consciousness is emptied as far as possible of its contents, the latter will fall into a state (at least a transitory state) of unconsciousness.
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This displacement ensues as a rule in Zen through the fact of the energy of the conscious being withdrawn from the contents and transferred either to the conception of emptiness or to the koan.
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As can easily be seen, it is the naturelike-ness (Naturhaftigkeit) of the answer which shines forth from most of the Zen anecdotes.
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as one story relates, wished his master a sound thrashing as a reward (see pages 63-4). How
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It is only the spiritual tragedies of Goethe’s Faust and Nietzsche’s Zarathustra which mark the first glimmerings of the break-through of a total experience (Ganz-heitserlebnis) in our Western hemisphere.
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Who knows anything about the deep motives for the “masterpiece”, as Goethe called Faust,
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One must read Bardo Thödol, the Tibetan Book of the Dead, backwards, as I have suggested,
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The foremost of all illusions, however, is that something can suffice someone.
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Zen demands intelligence and will-power, as do all the greater things which desire to become real.
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Personal experience, therefore, is everything in Zen.
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No ideas are intelligible to those who have no backing of experience.
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Without this experience nothing relative to its profound working will ever be accurately and therefore efficiently grasped.
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The foundation of all concepts is simple, unsophisticated experience.
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Zen places the utmost emphasis upon this foundation experience, and it is around this that Zen constructs all the verbal and conceptual scaffold which is found in its literature known as “Sayings” (goroku, J.; yu-lu, Ch.).
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Though the scaffold affords a most useful means to reach the inmost reality, it is still an elaboration and artificiality.
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it is the silence of God who,
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sits calmly on his throne of absolute oneness and allness.
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Zen, after a survey of the general field of Buddhism, we are compelled to acknowledge that its simplicity, its directness, its pragmatic tendency, and its close connection with everyday life stand
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Whatever teachings there are in Zen, they come out of one’s own mind. We teach ourselves; Zen merely points the way.
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Zen purposes to discipline the mind itself, to make it its own master, through an insight into its proper nature.
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This getting into the real nature of one’s own mind or soul is the fundamental object of Zen Buddhism.
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The discipline of Zen consists in opening the mental eye in order to look into the very reason of existence.
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If there is anything Zen strongly emphasizes it is the attainment of freedom; that is, freedom from all unnatural encumbrances.
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Meditation is something artificially put on; it does not belong to the native activity of the mind.
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Zen just feels fire warm and ice cold, because when it freezes we shiver and welcome fire.
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The feeling is all in all, as Faust declares; all our theorization fails to touch reality.
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Even to say that “This is the feeling” means that Zen is no more there. Zen defies all concept-making. That is why Zen is difficult to grasp.
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“The way to ascend unto God is to descend into one’s self”;—these are Hugo’s words.
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“If thou wishest to search out the deep things of God, search out the depths of thine own spirit”;—this comes from Richard of St. Victor.
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The basic idea of Zen is to come in touch with the inner workings of our being, and to do this in the most direct way possible, without resorting to anything external or superadded.
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When a Zen master was once asked what Zen was, he replied, “Your everyday thought.”
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An ancient master, wishing to show what Zen is, lifted one of his fingers, another kicked a ball, and a third slapped the face of his questioner.
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Zen cannot be anything else but original and creative because it refuses to deal with concepts but deals with living facts of life.
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Look into your own being and seek it not through others.
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Hush the dualism of subject and object, forget both, transcend the intellect, sever yourself from the understanding, and directly penetrate deep into the identity of the Buddha-mind; outside of this there are no realities.
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“Putting your simple faith in this, discipline yourself accordingly; let your body and mind be turned into an inanimate object of nature like a stone or a piece of wood;
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when a state of perfect motionlessness and unawareness is obtained all the signs of life will depart and also every trace of limitation will vanish. Not a single idea will disturb your consciousness, when lo! all of a sudden you will come to realize a light abounding in full gladness.
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The Bodhi (True Wisdom) is not like the tree; The mirror bright is nowhere shining: As there is nothing from the first, Where does the dust itself collect?
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His lines run thus: This body is the Bodhi-tree; The soul is like the mirror bright; Take heed to keep it always clean, And let no dust collect upon it.
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A master would sometimes say: “I do not understand Zen. I have nothing here to demonstrate; therefore, do not remain standing so, expecting to get something out of nothing. Get enlightened by yourself, if you will. If there is anything to take hold of, take it by yourself.”
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Again: “True knowledge (bodhi) transcends all modes of expression. There has been nothing from the very beginning which one can claim as having attained towards enlightenment.”
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Or: “In Zen there is nothing to explain by means of words, there is nothing to be given out as a holy doctrine. Thirty blows whether you affirm or negate. Do not remain silent; nor be discursive.”
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“The middle way is where there is neither middle nor two sides. When you are fettered by the objective world, you have one side; when you are disturbed in your own mind, you have the other side. When neither of these exists, there is no middle part, and this is the middle way.”
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“Here is no birth-and-death.”
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Zen always aims at grasping the central fact of life, which can never be brought to the dissecting table of the intellect. To grasp this central fact of life, Zen is forced to propose a series of negations. Mere negation, however, is not the spirit of Zen, but as we are so accustomed to the dualistic way of thinking, this intellectual error must be cut at its root.
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Naturally Zen would proclaim, “Not this, not that, not anything.” But we may insist upon asking Zen what it Is that is left after all these denials, and the master will perhaps on such an occasion give us a slap in the face, exclaiming, “You fool, what is this?”
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But when the spirit of Zen is grasped in its purity, it will be seen what a real thing that slap is. For here is no negation, no affirmation, but a plain fact, a pure experience, the very foundation of our being and thought.
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Snow is not white, the raven is not black, yet each in itself is white or black. This is where our everyday language fails to convey the exact meaning as conceived by Zen.
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a monk who was bowing reverently before Buddha. When Joshu slapped the monk, the latter said, “Is it not a laudable thing to pay respect to Buddha?” “Yes,” answered the master, “but it is better to go without even a laudable thing.” Does
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Zen is not all negation, leaving the mind all blank as if it were pure nothing; for that would be intellectual suicide.
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There is in Zen something self-assertive, which, however, being free and absolute, knows no limitations and refuses to be handled in abstraction.
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Zen is a live fact, it is not like an inorganic rock or like an empty space. To come into contact with this living fact—nay, to take hold of it in every phase of life—is the aim of all Zen discipline.
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This state of inner consciousness, about which we cannot make any logical statement, must be realized before we can have any intelligent talk on Zen.
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Words are only an index to this state; through them we are enabled to get into its signification, but do not look to words for absolute guidance.
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They are not carrying on all those seeming absurdities, or, as some might say, those silly trivialities, just to suit their capricious moods. They have a certain firm basis of truth obtained from a deep personal experience.
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A monk asked Joshu, “What would you say when I come to you with nothing?” Joshu said, “Fling it down to the ground.” Protested the monk, “I said that I had nothing; what shall I let go?” “If so, carry it away,” was the retort of Joshu.
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To reach the goal of Zen, even the idea of “having nothing” ought to be done away with.
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Buddha reveals himself when he is no more asserted; that is, for Buddha’s sake Buddha is to be given up.
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only people of the world, not understanding what all this means, seek the truth outside of themselves. What a pity that the thing they are so earnestly looking for is being trodden under their own feet!
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the ultimate fact of experience must not be enslaved by any artificial or schematic laws of thought, nor by any antithesis of “yes” and “no”, nor by any cut and dried formulae of epistemology.
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Doko (Tao-kwang), a Buddhist philosopher and a student of the Vijnaptimatra (absolute idealism), came to a Zen master and asked: “With what frame of mind should one discipline oneself in the truth?” Said the Zen master, “There is no mind to be framed, nor is there any truth in which to be disciplined.” “If there is no mind to be framed and no truth in which to be disciplined, why do you have a daily gathering of monks who are studying Zen and disciplining themselves in the truth?” The master replied: “I have not an inch of space to spare, and where could I have a gathering of monks? I have no tongue, and how would it be possible for me to advise others to come to me?” The philosopher then exclaimed, “How can you tell me a lie like that to my face?” “When I have no tongue to advise others, is it possible for me to tell a lie?” Said Doko despairingly, “I cannot follow your reasoning.” “Neither do I understand myself,” concluded the Zen master.
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ILLOGICAL ZEN
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Empty-handed go, and behold the spade is in my hands; I walk on foot, and yet on the back of an ox I am riding; When I pass over the bridge, Lo, the water floweth not, but the bridge doth flow. THIS is the famous gatha of Jenye (Shan-hui, A.D. 497–469),
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The critic will be inclined to call Zen absurd, confusing, and beyond the ken of ordinary reasoning.
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But Zen is inflexible and would protest that the so-called common-sense way of looking at things is not final, and that the reason why we cannot attain to a thoroughgoing comprehension of the truth is due to our unreasonable adherence to a “logical” interpretation of things.
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we must acquire a new way of observation whereby we can escape the tyranny of logic and the one-sidedness of our everyday phraseology.
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Sometimes Zen will ask you such questions as the following: “It is pouring now; how would you stop it?” “When both hands are clapped a sound is produced: listen to the sound of one hand.”
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“If you have heard the sound of one hand, can you make me hear it too?”
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What is Zen through these apparent trivialities and irrationalities really driving us to comprehend? The answer is simple. Zen wants us to acquire an entirely new point of view whereby to look into the mysteries of life and the secrets of nature.
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This is because Zen has come to the definite conclusion that the ordinary logical process of reasoning is powerless to give final satisfaction to our deepest spiritual needs.
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We generally think that “A is A” is absolute, and that the proposition “A is not-A” or “A is B” is unthinkable. We have never been able to break through these conditions of the understanding; they have been too imposing.
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But now Zen declares that words are words and no more.
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When words cease to correspond with facts it is time for us to part with words and return to facts.
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As long as logic has its practical value it is to be made use of; but when it fails to work, or when it tries to go beyond its proper limits, we must cry, “Halt!”
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Ever since the awakening of consciousness we have endeavoured to solve the mysteries of being
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but to our great disappointment we have never been able to obtain peace of mind, perfect happiness, and a thorough understanding of life and the world. We
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The inmost agonies of the soul could not be expressed in words,
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when lo! light comes over our entire being. This is the beginning of Zen.
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For we now realize that “A is not-A” after all, that logic is onesided, that illogicality so-called is not in the last analysis necessarily illogical;
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what is superficially irrational has after all its own logic, which is in correspondence with the true state of things.
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“Empty-handed I go, and behold the spade is in my hands!”
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By this we are made perfectly happy, for strangely this contradiction is what we have been seeking for all the time ever since the dawning of the intellect.
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The dawning of the intellect did not mean the assertion of the intellect but the transcending of itself.
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The meaning of the proposition “A is A” is realized only when “A is not-A”.
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To be itself is not to be itself—this is the logic of Zen, and satisfies all our aspirations.
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“The flower is not red, the willow is not green.” This is regarded by Zen devotees as most refreshingly satisfying.
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Therefore, “the iron trees are in full bloom”; and “in the midst of pouring rain I am not wet”.
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Direct simplicity is the soul of Zen; hence its vitality, freedom, and originality.
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Zen often compares the mind to a mirror free from stains. To be simple, therefore, according to Zen, will be to keep this mirror always bright and pure and ready to reflect simply and absolutely whatever comes before it.
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The result will be to acknowledge a spade to be a spade and at the same time not to be a spade. To recognize the first only is a common-sense view, and there is no Zen until the second is also admitted along with the first.
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The common-sense view is flat and tame, whereas that of Zen is always original and stimulating.
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Zen thinks we are too much of slaves to words and logic.
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So long as we remain thus fettered we are miserable and go through untold suffering.
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we must see if we cannot gain a new point of view from which the world can be surveyed in its wholeness and life comprehended inwardly.
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This consideration has compelled one to plunge oneself deep into the abyss of the “Nameless” and take hold directly of the spirit as it is engaged in the business of creating the world.
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An old master brought out his stick before an assemblage of monks and said: “O monks, do you see this? If you see it, what is it you see? Would you say, ‘It is a stick’? If you do you are ordinary people, you have no Zen. But if you say, ‘We do not see any stick,’ then I would say, ‘Here I hold one, and how can you deny the fact?’” There is no trifling in Zen. Until you have a third eye opened to see into the inmost secret of things, you cannot be in the company of the ancient sages.
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What is this third eye that sees the stick and yet sees it not? Where does one get this illogical apprehension of things?
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A few more words: the reason why Zen is so vehement in its attack on logic, and why the present work treats first of the illogical aspect of Zen, is that logic has so pervasively entered into life as to make most of us conclude that logic is life and without it life has no significance.
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The map of life has been so definitely and so thoroughly delineated by logic that what we have to do is simply to follow it, and that we ought not to think of violating the laws of thought, which are final.
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Zen wishes to storm this citadel of topsy-turvydom and to show that we live psychologically or biologically and not logically.
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In logic there is a trace of effort and pain; logic is self-conscious. So is ethics, which is the application of logic to the facts of life.
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An ethical man performs acts of service which are praiseworthy, but he is all the time conscious of them, and, moreover, he may often be thinking of some future reward.
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Hence we should say that his mind is tainted and not at all pure, however objectively or socially good his deeds are.
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Zen abhors this. Life is an art, and like perfect art it should be self-forgetting; there ought not to be any trace of effort or painful feeling.
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Life, according to Zen, ought to be lived as a bird flies through the air or as a fish swims in the water.
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As soon as there are signs of elaboration, a man is doomed, he is no more a free being. You are not living as you ought to live, you are suffering under the tyranny of circumstances; you are feeling a constraint of some sort, and you lose your independence.
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Zen aims at preserving your vitality, your native freedom, and above all the completeness of your being.
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Hence its illogical, or rather superlogical, statements.
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The intellectual groove of “yes” and “no” is quite accommodating when things run their regular course; but as soon as the ultimate question of life comes up, the intellect fails to answer it satisfactorily.
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When we say “yes”, we assert, and by asserting we limit ourselves. When we say “no”, we deny, and to deny is exclusion.
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Exclusion and limitation, which after all are the same thing, murder the soul; for is it not the life of the soul that lives in perfect freedom and in perfect unity?
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There is no freedom or unity in exclusion or in limitation. Zen is well aware of this.
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In accordance with the demands of our inner life, therefore, Zen takes us to an absolute realm wherein there are no antitheses of any sort.
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To be free, life must be an absolute affirmation. It must transcend all possible conditions, limitations, and antitheses that hinder its free activity.
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Any answer is satisfactory if it flows out of one’s inmost being, for such is always an absolute affirmation.
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Therefore, Zen does not mean a mere escape from intellectual imprisonment, which sometimes ends in sheer wantonness.
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Nihilism is not Zen, for this bamboo stick or anything else cannot be done away with as words and logic can. This is the point we must not overlook in the study of Zen.
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But when facts are handled as facts, without any intermediary, they are generally rude things.
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Hoyen (Fa-yen, died 1104), of Gosozan (Wu-tsu-shan), once asked, “When you meet a wise man on your way, if you do not speak to him or remain silent, how would you interview him?”
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The point is to make one realize what I call an absolute affirmation. Not merely to escape the antithesis of “yes” and “no”, but to find a positive way in which the opposites are perfectly harmonized—this is what is aimed at in this question.
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The Zen method of discipline generally consists in putting one in a dilemma, out of which one must contrive to escape, not through logic indeed, but through a mind of higher order.
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Kyogen (Hsiang-yen)3 said: “Suppose a man climbing up a tree takes hold of a branch by his teeth, and his whole body is thus suspended. His hands are not holding anything and his feet are off the ground. Now another man comes along and asks the man in the tree as to the fundamental principle of Buddhism. If the man in the tree does not answer, he is neglecting the questioner; but if he tries to answer he will lose his life; how can he get out of his predicament?”
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While this is put in the form of a fable its purport is like those already mentioned. If you open your mouth trying to affirm or to negate, you are lost. Zen is no more there. But merely remaining silent will not do, either. A stone lying there is silent, a flower in bloom under the window is silent, but neither of them understands Zen.
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There must be a certain way in which silence and eloquence become identical, that is, where negation and assertion are unified in a higher form of statement. When we attain to this we know Zen.
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Hyakujo (Pai-chang, 720–814) wished to decide who would be the next chief of Tai-kuei-shan monastery, he called in two of his chief disciples, and producing a pitcher, which a Buddhist monk generally carries about him, said to them, “Do not call it a pitcher but tell me what it is.” The first one replied, “It cannot be called a piece of wood.” The Abbot did not consider the reply quite to the mark; thereupon the second one came forward, lightly pushed the pitcher down, and without making any remark quietly left the room.
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Zen abhors repetition or imitation of any kind, for it kills. For the same reason Zen never explains, but only affirms. Life is fact and no explanation is necessary or pertinent. To explain is to apologize, and why should we apologize for living? To live—is that not enough? Let us then live, let us affirm! Herein lies Zen in all its purity and in all its nudity as well.
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Let me ask: You believe that all things exist in God, but where is the abode of God?
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When you say that God is here, he can no more be there; but you cannot say that he is nowhere, for by your definition God is omnipresent.
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The intellect desires to have him located, but it is in his very nature that he cannot be limited.
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How shall we find the way out? Joshu’s priestly robe is not ours; his way of solution cannot be blindly followed, for each of us must beat out his own track.
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If someone comes to you with the same question, how will you answer it? And are we not at every turn of life confronted with the same problem?
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Gutei’s (Chu-chih)4 favourite response to any question put to him was to lift one of his fingers.
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he would lift his finger. Learning of this, the master one day called the boy in and cut off his finger. The boy in fright and pain tried to run away, but was called back, when the master held up his finger. The boy tried to imitate the master, as was his wont, but the finger was no more there,
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and then suddenly the significance of it all dawned upon him.
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Copying is slavery.
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The letter must never be followed, only the spirit is to be grasped.
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We read in a sutra: “There was an old woman on the east side of the town who was born when the Buddha was born, and they lived in the same place throughout all their lives. The old woman did not wish to see the Buddha; if he ever approached she tried in every way to avoid him, running up and down, hiding herself hither and thither. But one day, finding it impossible to flee from him, she covered her face with her hands, and lo, the Buddha appeared between each of her ten fingers. Let me ask, ‘Who is this old lady?’”
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Absolute affirmation is the Buddha; you cannot fly away from it, for it confronts you at every turn;
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So FAR Zen has been discussed from the intellectual point of view, in order to see that it is impossible to comprehend Zen through this channel;
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Zen abhors media, even the intellectual medium;
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it is primarily and ultimately a discipline and an experience, which is dependent on no explanation; for an explanation wastes time and energy and is never to the point;
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all that you get out of it is a misunderstanding and a twisted view of the thing.
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The followers of Zen would say, A finger is needed to point at the moon, but what a calamity it would be if one took the finger for the moon!
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When Joshu (Chao-chou) was asked what the Tao (or the truth of Zen) was, he answered, “Your everyday life, that is the Tao.”
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The idea of Zen is to catch life as it flows.
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There is nothing extraordinary or mysterious about Zen. I raise my hand; I take a book from the other side of this desk; I hear the boys playing ball outside my window; I see the clouds blown away beyond the neighbouring woods:—in all these I am practising Zen, I am living Zen.
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No wordy discussion is necessary, nor any explanation.
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Therefore, when Bodhidharma (Daruma in J.; Ta-mo in C.) was asked who he was, he said, “I do not know.”
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Sekito once asked his disciple, Yakusan (Yueh-shan), “What are you doing here?” “I am not doing anything,” answered the latter. “If so you are idling your time away.” “Is not idling away the time doing something?” was Yakusan’s response. Sekito still pursued him. “You say you are not doing anything; who then is this one who is doing nothing?” Yakusan’s reply was the same as that of Bodhidharma, “Even the wisest know it not.”
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There is no agnosticism in it, nor mysticism either, if this is understood in the sense of mystification. A plain fact is stated here in plain language.
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it does not seem so to the reader, it is because he has not attained to this state of mind which enabled Bodhidharma or Sekito to make the statement.
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The Emperor Wu of the Liang dynasty requested Fu Daishi (Fu-ta-shih, 497-569) to discourse on a Buddhist sutra. The Daishi taking the chair sat solemnly in it but uttered not a word. The Emperor said, “I asked you to give a discourse, and why do you not begin to speak?” Shih, one of the Emperor’s attendants, said, “The Daishi has finished discoursing.” What kind of a sermon did this silent Buddhist philosopher deliver? Later on, a Zen master commenting on the above says, “What an eloquent sermon it was!”
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But mimicry does not turn a frog into a green leaf. Where there is no creative originality there is no Zen.
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How hard, then, and yet how easy it is to understand the truth of Zen! Hard because to understand it is not to understand it; easy because not to understand it is to understand it. A master declares that even Buddha Sakyamuni and Bodhisattva Maitreya do not understand it, where simple-minded knaves do understand it.
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We can now see why Zen shuns abstractions, representations, and figures of speech. No real value is attached to such words as God, Buddha, the soul, the Infinite, the One, and suchlike words. They are, after all, only words and ideas, and as such are not conducive to the real understanding of Zen.
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Said a Zen master, “Cleanse the mouth thoroughly when you utter the word Buddha.” Or, “There is one word I do not like to hear; that is, Buddha.” Or, “Pass quickly on where there is no Buddha, nor stay where he is.” Why are the followers of Zen so antagonistic toward Buddha?
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They justly compare Zen to lightning. The rapidity, however, does not constitute Zen; its naturalness, its freedom from artificialities, its being expressive of life itself, its originality—these are the essential characteristics of Zen.
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“What is the Buddha?”—which, by the way, is the same thing as asking, “What is God?”
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His answer simply was, “Three pounds of flax.” He did not imply anything metaphysical in this plain matter-of-fact utterance.
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At another time he may give an entirely different answer, which might directly contradict the one already given.
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Zen is not a form of pantheism, if we understand by this any philosophy that identifies the visible universe with the highest reality, called God, or Mind, or otherwise, and states that God cannot exist independent of his manifestations.
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In Zen there is no place for time-wasting philosophical discussion. But philosophy is also a manifestation of life-activity, and therefore Zen does not necessarily shun it.
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treatise by Daiju1 on some principles of Zen compiled in the eighth (or ninth) century, when Zen had begun to flourish in all its brilliance and with all its uniqueness.
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the Mind is in words, but is not to be identified with them.]
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The Mind is formless and imageless. The truth is, it is neither independent of nor dependent upon words. It is eternally serene and free in its activity.
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What is Zen, then, when made accessible to everybody? Joshu (Chao-chou) once asked a new monk: “Have you ever been here before?” The monk answered, “Yes, sir, I have.” Thereupon the master said, “Have a cup of tea.” Later on another monk came and he asked him the same question, “Have you ever been here?” This time the answer was quite opposite. “I have never been here, sir.” The old master, however, answered just as before, “Have a cup of tea.” Afterwards the Inju (the managing monk of the monntery) asked the master, “How is it that you make the same offering of a cup of tea no matter what a monk’s reply is?” The old master called out, “O Inju!” who at once replied, “Yes, master.” Whereupon Joshu said, “Have a cup of tea.”
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Joshu (778–897) was one of the most astute Zen masters during the T‘ang dynasty, and the development of Zen in China owes much to him.
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He is said to have travelled even when he was eighty years of age, his object being to perfect himself in the mastery of Zen.
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It was said of him, “His Zen shines upon his lips.” A monk who was still a novice came to him and asked to be instructed in Zen.
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Joshu said, “Have you not had your breakfast yet?” Replied the monk, “Yes, sir, I have had it already.” “If so, wash your dishes.” This remark by the old master opened the novice’s eye to the truth of Zen.
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One day he was sweeping the ground when a monk asked him, “You are such a wise and holy master; tell me how it is that dust ever accumulates in your yard.” Said the master, “It comes from the outside.”
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Another time he was asked, “Why does this holy place attract dust?” To which his reply was, “There, another particle of dust!”
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There was a famous stone bridge at Joshu’s monastery, which was one of the sights there. A stranger monk inquired of him, “I have for some time heard of your famous stone bridge, but I see no such thing here, only a plank.” Said Joshu, “You see a plank and don’t see a stone bridge.” “Where then is the stone bridge?” “You have just crossed it,” was the prompt reply.
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At another time when Joshu was asked about this same stone bridge, his answer was, “Horses pass it, people pass it, everybody passes it.”
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So long as one is conscious of space and time, Zen will keep a respectable distance from you; your holiday is ill-spent, your sleep is disturbed, and your whole life is a failure.
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Read the following dialogue between Yisan (Kuei-shan) and Kyozan (Yang-than). At the end of his summer’s sojourn Kyozan paid a visit to Yisan, who said, “I have not seen you this whole summer coming up this way; what have you been doing down there?” Replied Kyozan, “Down there I have been tilling a piece of ground and finished sowing millet seeds.” Yisan said, “Then you have not wasted your summer.” It was now Kyozan’s turn to ask Yisan as to his doings during the past summer, and he asked, “How did you pass your summer?” “One meal a day and a good sleep at night.” This brought out Kyozan’s comment, “Then you have not wasted your summer.”
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Sekkyo (Shih-kung)2 asked one of his accomplished monks, “Can you take hold of empty space?” “Yes, sir,” he replied. “Show me how you do it.” The monk stretched out his arm and clutched at empty space. Sekkyo said: “Is that the way? But after all you have not got anything.” “What then,” asked the monk, “is your way?” The master straightway took hold of the monk’s nose and gave it a hard pull, which made the latter exclaim: “Oh, oh, how hard you pull at my nose! You are hurting me terribly!” “That is the way to have good hold of empty space,” said the master.
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When Yenkwan (Yen-kuan), one of Ma-tsu’s disciples, was asked by a monk who the real Vairochana Buddha was, he told the monk to pass over a water-pitcher which was near by. The monk brought it to him as requested, but Yenkwan now ordered it to be taken back to its former place. After obediently following the order, the monk again asked the master who the real Vairochana Buddha was. “The venerable old Buddha is no more here,” was the reply. Concerning this incident another Zen master comments, “Yes, the venerable old Buddha has long been here.”
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Chu (Chung, died 775), the national teacher of Nan-yang, who used to call his attendant three times a day, saying, “O my attendant, my attendant!” To this the attendant would respond regularly, “Yes, master.” Finally the master remarked, “I thought I was in the wrong with you, but it is you that is… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Chu’s last comment may not be so very intelligible from an ordinary logical point of view, but one calling and another responding is one of the commonest and most practical affairs of life. Zen declares that the truth is precisely… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Ryosui (Liang-sui) was studying Zen under Mayoku (Ma-ku, a contemporary of Rinzai), and when Mayoku called out, “O Ryosui!” he answered, “Yes!” Thus called three times, he answered three times, when the master remarked, “O you stupid fellow!” This brought Ryosui to his senses; he now understood Zen and exclaimed: “O master, don’t deceive me any more. If I had not… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Later on Ryosui said to some of his fellow-monks who had been spending their time in the mastery of Buddhist philosophy, “All that you know, I know; but what I know, none of you know.” Is it not wonderful that Ryosui could make such an… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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“Good morning; how are you today?” “Thank you, I am well”—here is Zen. “Please have a cup of tea”—… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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When a hungry monk at work heard the dinner-gong he immediately dropped his work and showed himself in the dining-room. The master, seeing him, laughed heartily, for the monk had been acting Zen to its fullest extent. Nothing could be more natural; the one… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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But here is a dangerous loophole which the student of Zen ought to be especially careful to avoid. Zen must never be confused with naturalism or libertinism, which means to follow one’s… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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There is a great difference between human action and that of the animals, which are lacking in moral intuition and religious consciousness. The animals do not know anything about exerting themselves in order to improve… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Sekkyo was one day working in the kitchen when Baso, his Zen teacher, came in and asked what he was doing. “I am herding the cow,” said the pupil. “How do you attend her?” “If she goes out of the path even once, I pull her back straightway by the nose; not a moment’s delay is allowed.” Said the master, “You truly know how to… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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A distinguished teacher was once asked, “Do you ever make any effort to get disciplined in the truth?” “Yes, I do.” “How do you exercise yourself?” “When I am hungry I eat; when tired I sleep.” “This is what everybody does; can they be said to be exercising themselves in the same way as you do?” “No.” “Why not?” “Because when they eat they do not eat, but are thinking of various other things, thereby allowing themselves to be disturbed;… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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If Zen is to be called a form of naturalism, then it is so with a rigorous… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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The libertines have no freedom of will, they are bound hands and feet by external agencies before which they are utterly helpless. Zen, on the contrary, enjoys perfect freedom; that is, it is master of itself. Zen has no “abiding place”,… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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A monk asked, “Where is the abiding place for the mind?” “The mind,” answered the master, “abides where there is no abiding.” “What is meant by ‘there is no abiding’?” “When the mind is not abiding in any particular object, we say that it abides where there is no abiding.” “What is meant by not abiding in any particular object?” “It means not to be abiding in the dualism of good and evil, being and non-being, thought and matter; it means not to be abiding in emptiness or in non-emptiness,… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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THE object of Zen discipline consists in acquiring a new viewpoint for looking into the essence of things.
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If you have been in the habit of thinking logically according to the rules of dualism, rid yourself of it and you may come around somewhat to the viewpoint of Zen.
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You and I are supposedly living in the same world, but who can tell that the thing we popularly call a stone that is lying before my window is the same to both of us? You and I sip a cup of tea. That act is apparently alike to us both, but who can tell what a wide gap there is subjectively between your drinking and my drinking?
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In your drinking there may be no Zen, while mine is brim-full of it.
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The reason for it is: you move in a logical circle and I am out of it.
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Though there is in fact nothing new in the so-called new viewpoint of Zen, the term “new” is convenient to express the Zen way of viewing the world, but its use here is a condescension on the part of Zen.
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This acquiring of a new viewpoint in Zen is called satori (wu in C.) and its verb form is satori.
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Without it there is no Zen, for the life of Zen begins with the “opening of satori”.
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Satori may be defined as intuitive looking-into, in contradistinction to intellectual and logical understanding.
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Whatever the definition, satori means the unfolding of a new world hitherto un-perceived in the confusion of a dualistic mind.
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A young monk asked Joshu to be instructed in the faith of Zen. Said the master: “Have you had your breakfast, or not?” “Yes, master, I have,” answered the monk. “Go and get your bowls washed,” was the immediate response. And this suggestion at once opened the monk’s mind to the truth of Zen.
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Later on Ummon commented on the response, saying: “Was there any special instruction in this remark by Joshu, or was there not? If there was, what was it? If there was not, what satori was it which the monk attained?”
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Still later Suigan had the following retort on Ummon: “The great master Ummon does not know what is what; hence this comment of his. It is altogether unnecessary; it is like painting legs to a snake, or painting a beard to the eunuch. My view differs from his. That monk who seems to have attained a sort of satori goes to hell as straight as an arrow!”
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Tokusan was a great scholar of the Diamond Sutra. Learning that there was such a thing as Zen, ignoring all the written scriptures and directly laying hands on one’s soul, he went to Ryutan to be instructed in the teaching. One day Tokusan was sitting outside trying to look into the mystery of Zen. Ryutan said, “Why don’t you come in?” Replied Tokusan, “It is pitch dark.” A candle was lighted and held out to Tokusan. When he was at the point of taking it Ryutan suddenly blew out the light, whereupon the mind of Tokusan was opened.
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Hyakujo (Pai-chang) went out one day attending his master Baso (Ma-tsu), when they saw a flock of wild geese flying. Baso asked: “What are they?” “They are wild geese, sir.” “Whither are they flying?” “They have flown away.” Baso, abruptly taking hold of Hyakujo’s nose, gave it a twist. Overcome with pain, Hyakujo cried out: “Oh! Oh!” Said Baso, “You say they have flown away, but all the same they have been here from the very first.” This made Hyakujo’s back wet with perspiration; he had satori.
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The friend said, “I am willing to help you in every way I can, but there are some things in which I cannot be of any help to you; these you must look after for yourself.” Doken expressed the desire to know what these things were. Said his friend: “For instance, when you are hungry or thirsty, my eating of food or drinking will not fill your stomach; you must eat and drink for yourself.
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Besides, whatever I can tell you is my own and can never be yours.”
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“What is the use of studying Buddhism, which is so difficult to comprehend and which is too subtle to receive as instruction from another?
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One day he was weeding and sweeping the ground when a pebble which he had swept away struck a bamboo; the unexpected sound produced by the percussion elevated his mind to a state of satori.
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now he realized that this experience could not have happened to him if Yisan had been unkind enough to explain things to him.
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Therefore, all that we can do in Zen in the way of instruction is to indicate, or to suggest, or to show the way so that one’s attention may be directed towards the goal.
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As to attaining the goal and taking hold of the thing itself, this must be done by one’s own hands, for nobody else can do it for one.
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When a man’s mind is matured for satori it tumbles over one everywhere.
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An inarticulate sound, an unintelligent remark, a blooming flower, or a trivial incident such as stumbling, is the condition or occasion that will open his mind to satori.
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Kozankoku (Huang Shan-ku), a Confucian poet and statesman of the Sung, came to Kwaido (Hui-t‘ang) to be initiated into Zen. Said the Zen master: “There is a passage in the text with which you are perfectly familiar which fitly describes the teaching of Zen. Did not Confucius declare: ‘Do you think I am hiding things from you, O my disciples? Indeed, I have nothing to hide from you.’” Kozankoku tried to answer, but Kwaido immediately checked him by saying, “No, no!” The Confucian scholar felt troubled in mind but did not know how to express himself. Some time later they were having a walk in the mountains; the wild laurel was in full bloom and the air was redolent with its scent. Asked the Zen master, “Do you smell it?” When the Confucian answered affirmatively, Kwaido said, “There, I have nothing to hide from you.” This reminder at once led Kozankoku’s mind to the opening of a satori.
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Therefore, said Joshu, “Have a cup of tea.” Therefore, said Nansen, “This is such a good sickle, it cuts so well.” This is the way the Self functions, and it must be caught, if at all catchable, in the midst of its functioning.
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As satori strikes at the primary root of existence, its attainment generally marks a turning point in one’s life.
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When Rinzai (Lin-chi) was meekly submitting to the thirty blows of Obaku (Huang-po), he presented a pitiable sight, but as soon as he had attained satori he was quite a different personage. His first exclamation was, “There is not much after all in the Buddhism of Obaku.” And when he again saw the reproachful Obaku, he returned his favour by giving him a slap in the face. “What arrogance! What impudence!” one may… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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When Tokusan (Te-shan) gained an insight into the truth of Zen he immediately took out all his commentaries on the Diamond Sutra, once so valued and considered indispensable that he had to carry them wherever he went, and set fire to them, reducing all the manuscripts to ashes. He exclaimed, “However deep one’s knowledge of abstruse philosophy, it is like a piece of hair flying in the vastness of space; however… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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One day, following the incident of the flying geese, to which reference was made elsewhere, Baso appeared in the preaching hall and was about to speak before a congregation, when Hyakujo, whose nose was literally put out of joint, came forward and began to roll up the matting which is spread before the Buddha for the master to kneel. The rolling up generally means the end of the sermon. Baso, without protesting, came down from the pulpit and returned to his room. He sent for Hyakujo and asked him why he rolled up the matting before he had even uttered a word. Replied Hyakujo, “Yesterday you twisted my nose and it was… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Before satori, how helpless those monks were! They were like travellers lost in the desert. But after satori they behave like absolute mon-archs; they are no longer… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Satori does not consist in producing a certain premeditated condition by intensely thinking of it. It is acquiring a new… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Ever since the unfoldment of consciousness we have been led to respond to the inner and outer conditions in a certain conceptual and analytical manner. The discipline of Zen consists in upsetting this groundwork once for all… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Satori is the sudden flashing into consciousness of a new truth… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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It is a sort of mental catastrophe taking place all at once, after much piling up of matters… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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The piling has reached a limit of stability and the whole edifice has come tumbling to the ground, when, behold, a new… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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The world now appears as if dressed in a new garment, which seems to cover up all the unsightliness of dualism, which is called… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Satori is the raison d’être of Zen without which… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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Zen masters could not remain patient for satori to come by itself; that is, to come sporadically or at its own pleasure. In their earnestness to aid their disciples in the search after the truth of Zen their manifestly enigmatical presentations were designed to create in their disciples a… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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But there is also such a thing as too much attachment to the experience of satori, which is to be detested.
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Zen is not a system of Dhyana
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By Dhyana is generally understood a kind of meditation or contemplation directed toward some fixed thought; in Hinayana Buddhism it was the thought of transiency, while in the Mahayana it was more often the doctrine of emptiness.
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When the mind has been so trained as to be able to realize a state of perfect void in which there is not a trace of consciousness left, even the sense of being unconscious having departed; in other words, when all forms of mental activity are swept away clean from the field of consciousness, leaving the mind like the sky devoid of every speck of cloud, a mere broad expanse of blue, Dhyana is said to have reached its perfection.
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This may be called ecstasy or trance, but it is not Zen.
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In Zen there must be satori; there must be a general mental upheaval which destroys the old accumulations of intellection and lays down the foundation for a new life; there must be the awakening of a new sense which will review the old things from a hitherto undreamed-of angle of observation.
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In Dhyana there are none of these things, for it is merely a quieting exercise of mind.
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It is not dependent upon the support of a creator; when it grasps the reason for living a life, it is satisfied.
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Hoyen (Fa-yen, died 1104) of Go-so-san used to produce his own hand and ask his disciples why it was called a hand. When we know the reason, there is satori and we have Zen.
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Whereas with the God of mysticism there is the grasping of a definite object; when you have God, what is no-God is excluded. This is self-limiting. Zen wants absolute freedom, even from God.
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It is not that Zen wants to be morbidly unholy and godless, but that it recognizes the incompleteness of a mere name.
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As Joshu declared, “Zen is your everyday thought”;
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All your mental activities will now be working to a different key, which will be more satisfying, more peaceful, and fuller of joy than anything you ever experienced before. The tone of life will be altered. There is something rejuvenating in the possession of Zen.
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in its methodical training of the mind in order to mature it to the state of satori, when all its secrets are revealed.
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Zen may be called a form of mysticism, but it differs from all other forms of it in system, in discipline, and in final attainment. By this I mean principally the koan exercise and zazen.
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Zazen, or its Sanskrit equivalent dhyana, means sitting cross-legged in quietude and in deep contemplation.
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In this respect zazen is the prevailing practical method of spiritual discipline in the East, but when it is used in connection with the koan it assumes a special feature and becomes the monopoly of Zen.
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Dhyana washes all the dust of passion;
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Dhyana is the armour wrought of vajra, Which shields the wearer from the arrows of evil desires;
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Dhyana thus means to hold one’s thought collected, not to let thought wander away from its legitimate path;
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that is, it means to have the mind concentrated on a single subject of thought.
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Therefore, when Zen or Dhyana is practised, all the outer details are to be so controlled as to bring the mind into the most favourable condition in which it will gradually rise above the turbulence of passions and sensualities.
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For instance, eating and drinking have to be properly regulated; sleep is not to be too much indulged in; the body is to be kept in an easy and comfortable position, but straight and erect;
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In Zen, Dhyana or zazen is used as the means of reaching the solution of the koan.
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Zen does not make Dhyana an end in itself, for apart from the koan exercise, the practising of zazen is a secondary consideration.
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Koan and zazen are the two handmaids of Zen; the first is the eye and the second is the foot.
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Ko-an literally means “a public document” or “authoritative statute”
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It now denotes some anecdote of an ancient master, or a dialogue between a master and monks, or a statement or question put forward by a teacher, all of which are used as the means for opening one’s mind to the truth of Zen.
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it is a kind of artificial instrument devised out of the fullness of heart by later Zen masters, who by this means would force the evolution of Zen consciousness in the minds of their less endowed disciples.
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The master knew that the device of a koan was an artificiality and a superfluity; for unless Zen grew out of a man’s own inner activity it could not be truly genuine and full of creative vitality as it ought to be.
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But even a semblance would be a blessing when the genuine thing is so difficult and rare to have; and, moreover, it was likely, if It is left to itself; to disappear altogether out of the lore of human experience.
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for the system of koan and zazen, when properly made use of, really does unfold the mind to the truth of Zen.
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This lack of soft education made the ancient Zen master all the stronger and more full of virility.
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This was the reason why, in those early days of Zen—that is, during the T‘ang dynasty—it was so active, so brilliant, so intense.
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When the Sixth Patriarch was asked by the monk Myo (Ming) what Zen was, he said: “When your mind is not dwelling on the dualism of good and evil, what is your original face before you were born?” (Show me this “face” and you get into the mystery of Zen.
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When this question was put to the monk Myo, he was already mentally ready to see into the truth of it. The questioning is merely on the surface, it is really an affirmation meant to open the mind of the listener.
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The monk had been groping in the dark long and earnestly; his mind had become mature, so mature indeed that it was like a ripe fruit which required only a slight shaking to cause it to drop on the ground;
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But when this statement in the form of a question about “the original face” is given to a novice, who has had no previous discipline in Zen as Myo had, it is usually given with the intention to awaken the student’s mind to the fact that what he has so far accepted as a commonplace fact, or as a logical impossibility, is not necessarily so, and that his former way of looking at things was not always correct or helpful to his spiritual welfare.
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After this is realized, the student might dwell on the statement itself and endeavour to get at its truth if it has any. To force the student to assume this inquiring attitude is the aim of the koan. The student must then go on with his inquiring attitude until he comes to the edge of a mental precipice, as it were, where there are no other alternatives but to leap over.
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Hakuin used to produce one of his hands and demand of his disciples to hear the sound of it. Ordinarily a sound is heard only when two hands are clapped, and in that sense no possible sound can come from one hand alone. Hakuin wants, however, to strike at the root of our everyday experience, which is constructed on a so-called scientific or logical basis.
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This fundamental overthrowing is necessary in order to build up a new order of things on the basis of Zen experience.
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The former koan was about “the face”, something to look at, while the latter is about “the sound”, something that appeals to the sense of hearing;
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So long as the mind is not free to perceive a sound produced by one hand, it is limited and is divided against itself.
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The sound of one hand as a matter of fact reaches the highest heaven as well as the lowest hell, just as one’s original face looks over the entire field of creation even to the end of time.
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To mention another instance. When Joshu was asked about the significance of Bodhidharma’s coming east (which, proverbially, is the same as asking about the fundamental principle of Buddhism), he replied, “The cypress-tree in the courtyard.” “You are talking,” said the monk, “of an objective symbol.” “No, I am not talking of an objective symbol.” “Then,” asked the monk again, “what is the ultimate principle of Buddhism?” “The cypress tree in the courtyard,” again replied Joshu. This is also given to a beginner as a koan.
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Joshu was not a philosopher even in its broadest and most popular sense; he was a Zen master through and through, and all that comes forth from his lips is an utterance directly ensuing from his spiritual experience.
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When the mind matures so that it becomes attuned to a similar frame to that of Joshu, the meaning of the “cypress-tree” will reveal itself; and without further questioning you will be convinced that you now know it all.
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A disciple of Joshu called Kaku-tetsu-shi (Chueh T‘ieh-tzu) was asked after the death of his master whether he had really made the statement about the cypress-tree in response to the question, “What is the fundamental principle of Buddhism?” The disciple unhesitatingly declared, “My master never made that statement.”
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The koans, therefore, as we have seen, are generally such as to shut up all possible avenues to rationalization.
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After a few presentations of your views in the interview with the master, which is technically called san-zen, you are sure to come to the end of your resources, and this coming to a cul-de-sac is really the true starting point in the study of Zen.
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there are unknown recesses in our minds which lie beyond the threshold of the relatively constructed consciousness. To designate them as “sub-consciousness” or “supra-consciousness” is not correct. The word “beyond” is used simply because it is a most convenient term to indicate their whereabouts.
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But as a matter of fact there is no “beyond”, no “underneath”, no “upon” in our consciousness.
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A statement built upon a logical basis is approachable through its rationality; whatever doubt or difficulty we may have had about it dissolves itself by pursuing the natural current of ideas.
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When Joshu says “the cypress-tree in the courtyard”, or when Hakuin puts out his one hand, there is no logical way to get around it.
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You feel as if your march of thought had been suddenly cut short. You hesitate, you doubt, you are troubled and agitated, not knowing how to break through the wall which seems altogether impassable. When this climax is reached, your whole personality, your inmost will, your deepest nature, determined to bring the situation to an issue, throws itself with no thought of self or no-self, of this or that, directly and unreservedly against the iron wall of the koan.
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This throwing your entire being against the koan unexpectedly opens up a hitherto unknown region of the mind.
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Intellectually, this is the transcending of the limits of logical dualism, but at the same time it is a regeneration, the awakening of an inner sense which enables one to look into the actual working of things.
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For the first time the meaning of the koan becomes clear, and in the same way that one knows that ice is cold and freezing.
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Here lies the value of the Zen discipline, as it gives birth to the unshakable conviction that there is something indeed going beyond mere intellection.
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In the early days of the T‘ang dynasty people were more simple-hearted and believing, their minds were not crammed with intellectual biases.
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To those who pursue it judiciously under a really competent master, Zen-experience is possible and a state of satori will surely come.
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The constant presence of the koan before our mental vision keeps the mind always occupied; that is, in full activity.
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Satori is attained in the midst of this activity and not by suppressing it, as some may imagine.
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How much Zen differs from “meditation” as the latter is generally understood, and practised, we now can see better from what has been said above as regards the nature of the koan.
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Theoretically, or rather from the
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Let us quote an example to see how it is treated by different masters. Funyo, a great Zen master of the T‘ang dynasty, said, “If a man knows what this staff is, his study of Zen comes to a close.” This seems to be a simple enough koan. The master generally carries a long staff which is now a kind of insignia of his religious authority, but in ancient days it was really a travelling stick that was useful in climbing mountains or fording streams. Being one of the most familiar objects, it is produced any time by a master before his congregation to illustrate a sermon; it is often the subject of a great discussion among the monks. Cho of Rokutan, another Zen master, apparently opposed the view of the preceding master, Funyo, when he declared, “If a man knows what the staff is, he will go to hell as straight as an arrow flies.” If this is the case, no one will be induced to study Zen; but what does Cho really mean? Ho-an, still another Zen master, makes a statement about this staff, which is not radical; he is quite rational and innocent when he says, “If a man knows what the staff is, let him take it and put it up against the wall over there.” Are these masters all asserting the same fact and pointing to the same truth?
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Or are they not only in words but in fact and truth contradicting one another? Let us examine more masters concerning the staff.
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Suiryu one day ascended the pulpit and bringing forth his staff made this confession: “My twenty years’ residence in this monastery is due to the virtue of this.” A monk stepped forward and asked, “What virtue did you gain out of that?” “Supporting myself with this, I cross the streams, I pass over the mountains; indeed, without it, what can I do?” Later Shokei, another master, hearing of this remark, said, “If I were he, I would not say that.” “What would you say?” came quickly from the monk. Shokei now took the staff, came down to the ground, and walked away. Ho-an now makes the observation about these two masters: “Suiryu’s staff was a pretty good one, but what a pity! It has a dragon’s head with a snake’s tail. It makes Shokei follow him up, and the result is another pity: his was like putting speckles on a painted tiger.… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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If modern Zen is a system, what kind of a system is it? It seems chaotic, and how conflicting are the masters’ views! Yet from the Zen point of view there is one current running through all these confusions, and each… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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An apparent contradiction in no way hinders the… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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In thus mutually complementing each other, not indeed logically but in a fashion characteristically Zen, we find… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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A dead statement cannot be so productive of results. Hakuin’s “one hand”, Joshu’s “cypress-tree”, or the Sixth Patriarch’s “original face… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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For the benefit of students who wish to know more about the koans which are given to Zen students for solution,… Einige Markierungen wurden aufgrund von Exportbeschränkungen ausgeblendet oder abgeschnitten.
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