..续本文上一页hat is the use of studying Buddhism which is so difficult to comprehend and which is too subtle to receive an instruction from another

　　 I will be a plain homeless monk, troubled with no desire to master things too deep for thought". He left Yisan and built a hut near the tomb of Chu, the National Master at Nan-yang. 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*. His joy was boundless. The question proposed by Yisan became transparent; he felt as if meeting his lost parents. Besides, he came to realize the kindness of Yisan in refuting him instruction, for now he realized that this experience could not have happened to him if Yisan had been unkind enough to explain things to him.

　　Cannot Zen be so explained that a master can lead all his pupils to Enlightenment through explanation

　　 Is *satori* something that is not at all capable of intellectual analysis

　　 Yes, it is an experience which no amount of explanation or argument can make communicable to others unless the latter themselves had it previously. If *satori* is amenable to analysis in the sense that by so doing in becomes perfectly clear to another who has never had it, that *satori* will be no *satori*. For *satori* turned into a concept ceases to be itself; and there will no more be a Zen experience. 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. As to attainting 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. As regards the indication, it lies everywhere. When a man”s mind is matured for *satori* it tumbles over one everywhere. 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*. Apparently, an insignificant event produces an effect which in importance is altogether out of proportion. The light touch of the igniting wire, and the explosion follows which will shake the very foundation of the earth. All the causes, all the conditions of *satori* are in the mind; they are merely waiting for maturing. When the mind is ready for some reason or other, a bird flies, ar a bell rings, and you at once return to your original home; that is, you discover your now real self. From the very beginning nothing has been kept from you, all that you wished to see has been there all the time before you, it was only yourself that closed the eye to the fact. Therefore, there is in Zen nothing to explain, nothing to teach, that will add to your knowledge. Unless it grows out of yourself no knowledge is really yours, it is only a borrowed plumage.

　　Kozankoku, a Confucian poet and statesman of the Sung, came to Kwaido 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 Confucious 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*.

　　These examples will suffice to show what *…

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