zen essays

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Zen essays

Widely regarded as the leading authority on Buddhism of the twentieth century, his Essays in Zen Buddhism was the first book to fully introduce Zen in the West. He describes how Satori can be achieved and the methods that can bring it about, but always stresses that Zen has to be a way of life that can cope with the demands and frustrations of daily life. Exploring the history of Buddhism, the daily life of a Zen monk and the path to enlightenment, Dr Suzuki's writings offer an understanding of Zen not as a religion but as a way of perceiving, acting and being.

These essays are both a classic introduction to Zen and a foundation for living a fulfilled life. Carl Jung. Erich Fromm. Christmas Humphreys. It is not final, it waits for something higher than itself for the solution of all the questions it will raise regardless of consequences. If it were able to bring a new order into the disturbance and settle it once for all, there would have been no need for philosophy after it had been first systematized by a great thinker, by an Aristotle or by a Hegel.

But the history of thought proves that each new structure raised by a man of extraordinary intellect is sure to be pulled down by the succeeding ones. This constant pulling down and building up is all right as far as philosophy itself is concerned; for the inherent nature of the intellect, as I take it, demands it and we cannot put a stop to the progress of philosophical inquiries any more than to our breathing.

But when it comes to the question of life itself we cannot wait for the ultimate solution to be offered by the intellect, even if it could do so. We cannot suspend even for a moment our life-activity for philosophy to unravel its mysteries. Let the mysteries remain as they are, but live we must. The hungry cannot wait until a complete analysis of food is obtained and the nourishing value of each element is determined.

For the dead the scientific knowledge of food will be of no use whatever. Zen therefore does not rely on the intellect for the solution of its deepest problems. By personal experience it is meant to get at the fact at first hand and not through any intermediary, whatever this may be. Its favourite analogy is: to point at the moon a finger is needed, but woe to those who take the finger for the moon; a basket is welcome to carry our fish home, but when the fish are safely on the table why should we eternally bother ourselves with the basket?

Here stands the fact, and let us grasp it with the naked hands lest it should slip away—this is what Zen proposes to do. As nature abhors a vacuum, Zen abhors anything coming between the fact and ourselves. According to Zen there is no struggle in the fact itself such as between the finite and the infinite, between the flesh and the spirit. These are idle distinctions fictitiously designed by the intellect for its own interest. Those who take them too seriously or those who try to read them into the very fact of life are those who take the finger for the moon.

When we are hungry we eat; when we are sleepy we lay ourselves down; and where does the infinite or the finite come in here? Are not we complete in ourselves and each in himself? Life as it is lived suffices. It is only when the disquieting intellect steps in and tries to murder it that we stop to live and imagine ourselves to be short of or in something.

Let the intellect alone, it has its usefulness in its proper sphere, but let it not interfere with the flowing of the life-stream. If you are at all tempted to look into it, do so while letting it flow. The fact of flowing must under no circumstances be arrested or meddled with; for the moment your hands are dipped into it, its transparency is disturbed, it ceases to reflect your image which you have had from the very beginning and will continue to have to the end of time.

Of course we must not forget that there is a historical background to this bold pronunciamento. At the time of the introduction of Zen into China, most of the Buddhists were addicted to the discussion of highly metaphysical questions, or satisfied with the merely observing of the ethical precepts laid down by the Buddha or with the leading of a lethargic life entirely absorbed in the contemplation of the evanescence of things worldly.

They all missed apprehending the great fact of life itself, which flows altogether outside of these vain exercises of the intellect or of the imagination. Bodhidharma and his successors recognized this pitiful state of affairs. For this reason Zen never explains but indicates, it does not appeal to circumlocution, nor does it generalize. It always deals with facts, concrete and tangible.

Logically considered, Zen may be full of contradictions and repetitions. But as it stands above all things, it goes serenely on its own way. It is only when logic neglecting its proper functions tries to step into the track of Zen that it loudly proclaims its principles and forcibly drives out the intruder. Zen is not an enemy of anything. There is no reason why it should antagonize the intellect which may sometimes be utilized for the cause of Zen itself.

If you have not yet testified to the fact, Look! He never liked those roundabout dealings which generally characterized the methods of a lukewarm master. It goes without saying that Zen has nothing to do with mere striking or roughly shaking the questioner. If you take this as constituting the essentials of Zen, you would commit the same gross error as one who took the finger for the moon.

As in everything else, but most particularly in Zen, all its outward manifestations or demonstrations must never be regarded as final. They just indicate the way where to look for the facts. Therefore these indicators are important, we cannot do well without them. But once caught in them, which are like entangling meshes, we are doomed; for Zen can never be comprehended. Some may think Zen is always trying to catch you in the net of logic or by the snare of words.

If you once slip your steps, you are bound for eternal damnation, you will never get to freedom, for which your hearts are so burning. Therefore, Rinzai grasps with his naked hands what is directly presented to us all. If a third eye of ours is opened undimmed, we shall know in a most unmistakable manner where Rinzai is driving us.

We have first of all to get into the very spirit of the master and interview the inner man right there. No amount of wordy explanations will ever lead us into the nature of our own selves. The more you explain, the further it runs away from you. It is like trying to get hold of your own shadow. You run after it and it runs with you at the identical rate of speed.

He had to lose one of his legs in order to get an insight into the life-principle from which the whole universe takes rise, including his own humble existence. Bun-yen was his name, while Ummon was the name of the monastery where he was settled later. The intense pain resulting from this apparently awakened the poor fellow to the greatest fact of life. He was no more a solicitous, pity-begging monk; the realization now gained paid more than enough for the loss of his leg.

He was not, however, a solitary instance in this respect, there were many such in the history of Zen who were willing to sacrifice a part of the body for the truth. But in the world, alas, there are so many living corpses wallowing in the mud of ignorance and sensuality. This is where Zen is most difficult to understand. Why this sarcastic vituperation? Why this seeming heartlessness? What fault had Ummon to deserve the loss of his leg?

He was a poor truth-seeking monk, earnestly anxious to get enlightenment from the master. Was it really necessary for the latter from his way of understanding Zen to shut him out three times, and when the gate was half opened to close it again so violently, so inhumanly? Was this the truth of Buddhism Ummon was so eager to get? But the outcome of all this singularly was what was desired by both of them. As to the master, he was satisfied to see the disciple attain an insight into the secrets of his being; and as regards the disciple he was most grateful for all that was done to him.

Evidently, Zen is the most irrational, inconceivable thing in the world. And this is why I said before that Zen was not subject to logical analysis or to intellectual treatment. It must be directly and personally experienced by each of us in his inner spirit. Just as two stainless mirrors reflect each other, the fact and our own spirits must stand facing each other with no intervening agents. When this is done we are able to seize upon the living, pulsating fact itself.

Freedom is an empty word until then. The first object was to escape the bondage in which all finite beings find themselves, but if we do not cut asunder the very chain of ignorance with which we are bound hands and feet, where shall we look for deliverance? And this chain of ignorance is wrought of nothing else but the intellect and sensuous infatuation, which cling tightly to every thought we may have, to every feeling we may entertain.

They are hard to get rid of, they are like wet clothes as is aptly expressed by the Zen masters. All the treatments, sometimes literary and sometimes physical, which are most liberally and kindheartedly given by the masters to inquiring souls, are intended to get them back to the original state of freedom. And this is never really realized until we once personally experience it through our own efforts, independent of any ideational representation.

The ultimate standpoint of Zen, therefore, is that we have been led astray through ignorance to find a split in our own being, that there was from the very beginning no need for a struggle between the finite and the infinite, that the peace we are seeking so eagerly after has been there all the time. Misty rain on Mount Lu, And waves surging in Che-chiang. Zen always deals in concrete facts and does not indulge in generalizations.

And I do not wish to add unnecessary legs to the painted snake, but if I try to waste my philosophical comments on Bokuju, I may say this: We are all finite, we cannot live out of time and space; inasmuch as we are earth-created, there is no way to grasp the infinite, how can we deliver ourselves from the limitations of existence?

This is perhaps the idea put in the first question of the monk, to which the master replies: Salvation must be sought in the finite itself, there is nothing infinite apart from finite things; if you seek something transcendental, that will cut you off from this world of relativity, which is the same thing as the annihilation of yourself.

You do not want salvation at the cost of your own existence. If so, drink and eat, and find your way of freedom in this drinking and eating. This was too much for the questioner, who, therefore, confessed himself as not understanding the meaning of the master. Therefore, the latter continued: Whether you understand or not, just the same go on living in the finite, with the finite; for you die if you stop eating and keeping yourself warm on account of your aspiration for the infinite.

Whether an enlightened Zen master or an ignoramus of the first degree, neither can escape the so-called laws of nature. When the stomach is empty, both are hungry; when it snows, both have to put on an extra flannel. I do not, however, mean that they are both material existences, but they are what they are, regardless of their conditions of spiritual development. As the Buddhist scriptures have it, the darkness of the cave itself turns into enlightenment when a torch of spiritual insight burns.

It is not that a thing called darkness is first taken out and another thing known by the name of enlightenment is carried in later, but that enlightenment and darkness are substantially one and the same thing from the very beginning; the change from the one to the other has taken place only inwardly or subjectively. Therefore the finite is the infinite, and vice versa.

These are not two separate things, though we are compelled to conceive them so, intellectually. The mistake consists in our splitting into two what is really and absolutely one. Is not life one as we live it, which we cut to pieces by recklessly applying the murderous knife of intellectual surgery? They did as they were told, and came to the master for a sermon, when the latter, without saying a word, merely extended his open arms towards the monks.

Perhaps there is after all nothing mysterious in Zen. Everything is open to your full view. If you eat your food and keep yourself cleanly dressed and work on the farm to raise your rice or vegetables, you are doing all that is required of you on this earth, and the infinite is realized in you.

How realized? The inquirer acknowledged his inability to understand the purport of the strange phrase, and the master put a comment on it, saying:. And parts of it in shreds loosely hanging have been blown away to the clouds. Whatever this is, there is one thing in this connection which we can never afford to lose sight of—that is, the peace or poverty for peace is only possible in poverty is obtained after a fierce battle fought with the entire strength of your personality. A contentment gleaned from idleness or from a laissez-faire attitude of mind is a thing most to be abhorred.

There is no Zen in this, but sloth and mere vegetation. The battle must rage in its full vigour and masculinity. Without it, whatever peace that obtains is a simulacrum, and it has no deep foundation; the first storm it may encounter will crush it to the ground. Zen is quite emphatic in this.

Certainly, the moral virility to be found in Zen, apart from its mystic flight, comes from the fighting of the battle of life courageously and undauntedly. From the ethical point of view, therefore, Zen may be considered a discipline aiming at the reconstruction of character. Our ordinary life only touches the fringe of personality, it does not cause a commotion in the deepest parts of the soul. Even when the religious consciousness is awakened, most of us lightly pass over it so as to leave no marks of a bitter fighting on the soul.

We are thus made to live on the superficiality of things. We may be clever, bright, and all that, but what we produce lacks depth, sincerity, and does not appeal to the inmost feelings. Some are utterly unable to create anything except makeshifts or imitations betraying their shallowness of character and want of spiritual experience. While Zen is primarily religious, it also moulds our moral character. The truth of Zen is such that when we want to comprehend it penetratingly we have to go through with a great struggle, sometimes very long and exacting constant vigilance.

To be disciplined in Zen is no easy task. A Zen master once remarked that the life of a monk can be attained only by a man of great moral strength, and that even a minister of the State cannot expect to become a successful monk. Let us remark here that in China to be a minister of the State was considered to be the greatest achievement a man could ever hope for in this world.

All the utterances or activities of the great Zen masters have come from this elevation. They are not intended to be enigmatic or driving us to confusion. They are the overflowing of a soul filled with deep experiences. Therefore, unless we are ourselves elevated to the same height as the masters, we cannot gain the same commanding views of life. Not that he does not say what he means, and in strong words, too; but he cannot say it all and what is more strange, will not, but in a hidden way and in parable, in order that he may be sure you want it.

I cannot see quite the reason of this, nor analyse that cruel reticence in the breasts of wise men which makes them always hide their deeper thought. They do not give it you by way of help, but of reward, and will make themselves sure that you deserve it before they allow you to reach it. The mind is ordinarily chock full with all kinds of intellectual nonsense and passional rubbish. They are of course useful in their own ways in our daily life. There is no denying that. But it is chiefly because of these accumulations that we are made miserable and groan under the feeling of bondage.

Each time we want to make a movement, they fetter us, they choke us, and cast a heavy veil over our spiritual horizon. We feel as if we are constantly living under restraint. We long for naturalness and freedom, yet we do not seem to attain them. The Zen masters know this, for they have gone through with the same experiences once. They want to have us get rid of all these wearisome burdens which we really do not have to carry in order to live a life of truth and enlightenment. Thus they utter a few words and demonstrate with action that, when rightly comprehended, will deliver us from the oppression and tyranny of these intellectual accumulations.

But the comprehension does not come to us so easily. Being so long accustomed to the oppression, the mental inertia becomes hard to remove. In fact it has gone down deep into the roots of our own being, and the whole structure of personality is to be overturned.

The process of reconstruction is stained with tears and blood. But the height the great masters have climbed cannot otherwise be reached; the truth of Zen can never be attained unless it is attacked with the full force of personality. The passage is strewn with thistles and brambles, and the climb is slippery in the extreme. It is no pastime but the most serious task in life; no idlers will ever dare attempt it. It is indeed a moral anvil on which your character is hammered and hammered.

It sounds almost sacrilegious when we know how many souls there are who go down under the weight of this question. A talk between two such veteran Zen masters could not be an idle sport. However easy and even careless it may appear, there is hidden in it a most precious gem in the literature of Zen. What I wish to know is, where is Nansen gone after his death? The immortality of the soul is another big question.

The history of religion is built upon this one question, one may almost say. Everybody wants to know about life after death. Where do we go when we pass away from this earth? Is there really another life? Or is the end of this the end of all? Hence the second question, but still a sort of equivocation from the lips of the master.

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These are various essays on Zen and Buddhism that just don't fit into any particular catagory. A miscellaneous collection. At once a critical explication of the facets of Zen and a meditation on the meaning of existence, Essays in Zen Buddhism is an indispensable document to the. telas.smartautotracker.com: Essays in Zen Buddhism, First Series (): Suzuki, D.T., Humphreys, Christmas: Books.