..续本文上一页k wet with perspiration; he had *satori*. (see)

　　Is there any possible connection between the washing of the bowls and the blowing of the candle and the twisting of the nose

　　 We must say with Ummon: If there is none, how could they have all come to a realization of the truth of Zen

　　 If there is, what is the inner relationship

　　 What is this *satori*

　　 What new point of view of looking at things is this

　　Under Daiye (1089-1169, a disciple of Yengo), the great Zen master of the Sung dynasty, there was a monk named Doken, who had spent many years in the study of Zen, but who had not as yet uncovered its secrets, if there were any. He was quite discouraged when he was sent on the errand to a distant city. A trip requiring half a year to finish would be a hindrance rather than help to his study. Sogen, one of his fellow-students, was most sympathetic and said, "I will accompany you on the trip and do all I can for you; there is no reason why you cannot go on with your meditation even while travelling". One evening Doken despairingly implored his friend to assist him in the solution of the mystery of life. 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 the 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. When you want to respond to the calls of nature you must take care of yourself, for I cannot be of any use to you. And then it will be nobody else but yourself that will carry your body along this highway". This friendly counsel at once opened the mind of the truth-seeking monk, who was so transported with his discovery that he did not know how to express his joy. Sogen said that his work was now done and that his further companionship would have no meaning after this; so he left Doken to continue his journey all by himself. After a half year Doken returned to his own monastery. Daiye, on his way down the mountains, happened to meet Doken and at once made the following remark, "This time he knows all". What was it, let me ask, that flashed through Doken”s mind when his friend Sogen gave him such matter-of-fact advice

　　Kyogen was a disciple of Hyakujo. After his master”s death Kyogen went to Yisan, who had been a senior disciple of Hyakujo. Yisan asked him: "I am told that you have been studying under my late master, and that you have remarkable intelligence. The understanding of Zen through this medium necessarily ends in intellectual analytical comprehension, which is not of much use; but nevertheless you may have had an insight into the truth of Zen. Let me have your view as to the reason of birth and death; that is, as to your own being before your parents had given birth to you".

　　Thus asked, Kyogen did not know how to reply. He retired into his own room and assiduously made research into the notes which he had taken of the sermons given by their late master. He failed to come across a suitable passage which he might present as his own view. He returned to Yisan and implored him to teach him in the faith of Zen, but Yisan replied: "I really have nothing to impart to you, and if I tried to do so you might have occasion to make me an object of ridicule. Besides, whatever I can tell you is my own and can never be yours". Kyogen was disappointed and considered him unkind. Finally he came to the decision to burn up all his notes and memoranda, which seemed to be of no help to his spiritual welfare, and, retiring altogether from the world, to spent the rest of his life in solitude and the simple life in accordance with the Buddhist rules. He reasoned: "W…

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