..续本文上一页satori* is and how it unfolds itself. The reader may ask, however: "After the perusal of all your explanations or indications, we are not a whit wiser. Can you not definitely describe the content of *satori*, if there is any

　　 Your examples and statements are tentative enough, but we simply know how the wind blows; where is the port the boat finally makes for

　　" To this the Zen devotee may answer: As far as the content goes, there is none in either *satori* or Zen that can be described or presented or demonstrated for your intellectual appreciation. For Zen has no business with ideas, and *satori* is a sort of inner perception -- not the perception, indeed, of a single inpidual object but the perception of Reality itself, so to speak. The ultimate destination of *satori* is towards the Self; it has no other end but to be back within oneself. 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.

　　As *satori* strikes at the primary root of existence, its attainment generally marks a turning point in one”s life. The attainment, however, must be thoroughgoing and clear-cut; a luke-warm *satori*, if there is such a thing, is worse than no *satori*. See the following examples:

　　When Rinzai was meekly submitting to the thirty blows of Obaku, 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 think. But there was reason in Rinzai”s rudeness; no wonder Obaku was quite pleased with this treatment.

　　When Tokusan 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 whenever 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 important one”s experience in things worldly, it is like a drop of water thrown into an unfathomable abyss".

　　One day, following the incident of the flying geese, to which the 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 quite painful". Said Baso, "Where were your thoughts wandering

　　" Hyakujo replied, "Today it is no longer painful". With this Baso admitted Hyakujo”s understanding.

　　These examples are sufficient to show what changes are produced in one”s mind by the attainment of *satori*. Before *satori*, how hopeless those monks were! They were like travellers lost in the desert. But after *satori* they behave like absolute monarchs; they are no longer slaves to anybody, they are themselves masters.

　　After these remarks the following points about the opening of the mind that is called *satori* may be observed and summarized.

　　1. People often imagine that the discipline of Zen is to produce a state of self-suggestion through meditation. This entirely misses the mark, as can be seen from the var…

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