..续本文上一页ious instances cites above. *Satori* does not consist in producing a certain premeditated condition by intensely thinking of it. It is acquiring a new point of view for looking at things. 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 and reconstructing the old frame on an entirely new basis. It is evident, therefore, that meditating on metaphysical and symbolic statements, which are products of the relative consciousness, play no part in Zen.

　　2. Without the attainment of *satori* no one can enter into the truth of Zen. *Satori* is the sudden flashing into consciousness of a new truth hitherto undreamed of. It is a sort of mental catastrophe taking place all at once, after much piling up of matters intellectual and demonstrative. The piling has reached a limit of stability and the whole edifice has come tumbling to the ground, when, behold, a new heaven is open to full survey. When the freezing point is reached, water suddenly turns into ice; the liquid has suddenly turned into a solid body and no more flows freely. *Satori* comes upon a man unawares, when he feels that he has exhausted his whole being. Religiously, it is a new birth; intellectually, it is the acquiring of a new viewpoint. The world now appears as if dressed in a new garment, which seems to cover up all the unsightliness of dualism, which is called delusion in Buddhist phraseology.

　　3.*Satori* is the raison d”etre of Zen without which Zen is no Zen. Therefore every contrivance, disciplinary and doctrinal, is directed towards *satori*. 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 state of mind which would more systematically open the way to enlightenment. All the intellectual demonstrations and exhortatory persuasions so far carried out by most religious and philosophical leaders had failed to produce the desired effect, and their disciples thereby had been father and father led astray. Especially was this the case when Buddhism was first introduced into China, with all its Indian heritage of highly metaphysical abstractions and most complicated systems of Yoga discipline, which left the more practical Chinese at the loss as to how to grasp the central point of the doctrine of Sakyamuni. Bodhidharma, the Sixth Patriarch Hui-neng, Baso, and other Chinese masters noticed the fact, and the proclamation and development of Zen was the natural outcome. By them *satori* was placed above sutra-learning and scholarly discussions of the shastras and was identified with Zen itself. Zen, therefore, without *satori* is like pepper without its pungency. But there is also such a thing as too much attachment to the experience of *satori*, which is to be detested.

　　4. This emphasizing of *satori* in Zen makes the fact quite significant that Zen in not a system of Dhyana as practiced in India and by other Buddhist schools in China. By Dhyana is generally understood a kind of meditation or contemplation directed toward some fixed thought; in Hinayana Buddhism it was a thought of transiency, while in the Mahayana it was more often the doctrine of emptiness. 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 …

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