..续本文上一页e other shore. Once you have crossed, you should not carry the raft, or the boat, on your back because it was helpful to you, but leave it there for the benefit of others. You should not, however, despise it and burn it after you have crossed. A scholarly monk named T”okusan (782-865), a specialist on the Diamond Sutra, is said to have burnt the sutra and all his notes, apparently in contempt, after he had his ”sudden awakening”. But this is an extravagant, overbearing and unnecessary exhibition of an enthusiast lacking in calm and balance rather than the reaction of a man of ”awakening”. His long study of the sutra was no doubt partly conducive to his so-called ”sudden-awakening”.

　　Another axiom in Zen is that it aims at pointing to one”s mind; in other words, it aims at direct experience. This is exactly what is conveyed by the Pali word sacchikaroti which means ”to see with one”s own eyes”, ”to experience directly”. So also the Dhamma (Truth) ”should be realised by the wise inpidually, within themselves” (paccattam veditabbo vinnuhi).

　　The most important axiom in Zen is the attainment of Buddhahood by directly seeing into one”s own nature. This seeing into ”one”s own Nature” of ”Reality” or ”Truth” is denoted in Pali texts by such expressions as nanadassana (seeing with wisdom), cakkhum udapadi (eye was born (opened)), panna udapadi (wisdom arose), aloko udapadi (light s, whet look round, whether you put on your clothes, whether you talk or keep sce, whether you eat or drink, even when you answer the calls of nature all these and other activities - you should be fully aware and mindful of the act you perform at that moment. That is to say: you should live in moment itself, in the present action, and should not be disturbed useless by thoughts about the past and the future. ( It should be remembered tin addition to this, the Satipatthana Sutta awake). Anybody who has realised Truth (Nirvana) could be called ”Buddha” in this sense, according to the Theravada tradition too. The Upasakajanalankara, a Pali treatise dealing with ethics of the lay Buddhist, written in the twelfth century by a Thera named Ananda in the Theravada tradition of the Mahavihara in Anuradhapura, states that, when a disciple attains enlightenment (savaka-bodhi), he becomes a Savaka-Buddha (Disciple Buddha). In the Theragatha even the term sambodhi (full enlightenment) is employed with regard to the attainment of arahantship of a thera. The Commentary says that the term sambodhi here means arahatta (arahantship). Even a Samasambuddha is an arahant - araham sammasambuddho. The Theravada and the Mahayana both agree that as regards vimutti or vimukti (emancipation, liberation), ie. with reference to arahantship, liberation from defilements, there is no difference between a Sammasambuddha (Skt. Samyaksambuddha), Paccekabuddha (Skt. Pratyekabuddha) and a savaka (Skt. sravaka) who is liberated (ie. arahant). A Sammasambuddha is superior to a Paccekabuddha and a liberated disciple in the sphere of knowledge and with regard to innumerable other qualities, capacities and abilities. Although even a disciple who has realised Nirvana, who has attained arahantship, can be called ”Buddha”, the Theravada, perhaps out of modesty, does not usually use the expression so generously and liberally as Zen employs the term with regard to anybody who is supposed to have attained satori.

　　Zen puts much emphasis on the sudden attainment of satori as its particular distinction and relates stories to illustrate the point. For example, the Zen Master Reiun, after thirty years of hard discipline and training, experienced his satori (awakening or enlightenment), when he saw a common peach flower in bloom. Master Kyogen, after a long and arduous search, had his satori when he heard the sound…

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