..续本文上一页the sky devoid of every speck of cloud, a mere broad expense of blue, Dhyana is said to have reached its perfection. This may be called ecstasy or trance, but it is not Zen. In Zen there must be *satori*; there must be a general mental upheaval which destroys the old accumulations of intellection and lays down the foundation for new life; there must be the awakening of a new sense which will review the old things from a hitherto undreamed-of angle of observation. In Dhyana there are none of these things, for it is merely a quieting exercise of mind. As such Dhyana doubtless has its own merit, but Zen must be not identified with it.

　　5. *Satori* is not seeing God as he is, as might be contended by some Christian mystics. Zen has from the beginning made clear and insisted upon the main thesis, which is to see into the work of creation; the creator may be found busy moulding his universe, or he may be absent from his workshop, but Zen goes on with its own work. It is not dependent upon the support of a creator; when it grasps the reason for living a life, it is satisfied. Hoyen (died 1104) of Go-so-san used to produce his own hand and ask his disciples why it was called a hand. When we know the reason, there is *satori* and we have Zen. Whereas with the God of mysticism there is the grasping of a definite object; when you have God, what is no-God is excluded. This is self-limiting. Zen wants absolute freedom, even from God. "No abiding place" means that very thing; "Cleanse your mouth when you utter the word Buddha" amounts to the same thing. It is not that Zen wants to be morbidly unholy and godless, but that it recognizes the incompleteness of mere name. Therefore, when Yakusan (aka Yaoshan Weiyan, Yueh-shan Wei-jen, 751-834) was asked to give a lecture, he did not say a word, but instead come down from the pulpit and went off to his own room. Hyakujo merely walked forward a few steps, stood still, and then opened his arms, which was his exposition of the great principle.

　　6. *Satori* is not a morbid state of mind, a fit subject for the study of abnormal psychology. If anything, it is a perfectly normal state of mind. When I speak of mental upheaval, one may be led to consider Zen as something to be shunned by ordinary people. This is a most mistaken view of Zen, but one unfortunately often held by prejudiced critics. As Joshu declared, "Zen is your everyday thought"; it all depends on the adjustment of the hinge whether the door opens in or opens out. Even in the twinkling of an eye the whole affair is changed and you have Zen, and you are as perfect and as normal as ever. More than that, you have acquired in the meantime something altogether new. All your mental activities will now be working to a different key, which will be more satisfying, more peaceful, and fuller of joy than anything you ever experienced before. The tone of life will be altered. There is something rejuvenating in the possession of Zen. The spring flowers look prettier, and the mountain stream runs cooler and more transparent. The subjective revolution that brings about this state of things cannot be called abnormal. When life becomes more enjoyable and its expense broadens to include the universe itself, there must be something in *satori* that is quite precious and well worth one”s striving after.

《SATORI, or Acquiring a New Viewpoint》全文阅读结束。