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This document can be acquired from a sub-directory coombspapers via anonymousFTP and COOMBSQUEST gopher on the node COOMBS.ANU.EDU.AU The document's ftpfilename and the full directory path are given in the coombspapers top levelINDEX file.

date of the document's last update/modification {18/09/93}

This file is the work of Stan Rosenthal. It has been placed here, with hiskind permission, by Bill Fear. The author has asked that no hard copies, ie.paper copies, are made.

Stan Rosenthal may be contacted at 44 High street, St. Davids,Pembrokeshire, Dyfed, Wales, UK.

Bill Fear may be contacted at 29 Blackweir Terrace, Cathays, Cardiff, SouthGlamorgan, Wales, UK. email [email protected].

Please use email as first method of contact, if possible. Messages can be sentto Stan Rosenthal via the above email address - they will be forwarded on inperson by myself...............................Beginning of file.................................

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INTRODUCTION

It is often the case that the most simple questions have the most complexanswers, and this is especially true of the question,"What is Zen?"

However, the fact that the answer is complex, should not allow us to avoid

it, for if the question is sincerely asked, the complexity of the answer islikely to provide more information than we thought we would receive. Whether weactually want as much information as the answer provides, it of course up to usto decide, but where such an answer is provided as printed matter, we do atleast have the choice as to whether or not we should proceed, and can continueat our own pace, retracing our steps where necessary.

The question, 'What is Zen?', has of course been asked on inumerable

occassions in the past, and it has given rise to many answers. Some of theseanswers are easy to understand, some defy the comprension of even the initiated,but most have a quite unique and poetic quality.

Whilst many of these answers are shortprovided In the hope that it will aidyou in your quest for understanding, I will tell you a few of the answers givenby masters far more accomplished than I.

Quite recently, the teascher Shih-tien wrote,"It is the sound of the bellwhich awakens the mind."

In the preface to his book, 'A Time of Blossoming', the teacher Suiteki

wrote,

"It is the water in the watering can.When it is sprinkled upon the bud,it enables that bud to burst opento become the flower."

Some eight-hundred ago, Engo wrote in his notes on the 'The Blue Cliff

Record', which was originally compiled by Setcho,"It is the single arrowwhich shatters all barriers."


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But a long time before this, in the year five hundred and twenty-six, theBoddhidharma, who was the twenty- eighth Budhist patriarch, and the founder ofZen, is believed to have told the Emporer Wu,

"It is vast emptiness,with nothing holy.It places no reliance on scriptures,for it is a transmission beyond words."

Although you may find these answers quite different from each other, as youbecome conversant with the method of Zen, you will see that each of thesedescriptions compliments the others. They are rather like four paintings bydifferent artists, each painted in the artist's own style, but of the samelandscape. As we become familiar with the styles of the artists, so werecognise the landscape as being one and the same in each case.

In much the same way as we may become conversant with art itself by lookingat the work of different painters, so too might we gain in our understanding ofZen by examining a little closer, the answers given by the masters of Zen. Forthis reason, I will say a little more of these four descriptions which I havequoted.

Shih-tien was an admirer of Bokutaku, a Zen teacher whose name translates as'A large bell which is struck with a wooden beam'. Such bells were used in Zenteaching places, and Bokutaku's teaching was said to have been of a similarnature to the sound of such a bell....and nobody could sleep whilst he was

teaching.Since Shih-tien admired this style of teaching, it is not surprising that he

used this analogy, for Zen does in fact awaken the mind. The 'koan' or riddlesused in Zen to help our development, make us consider each aspect of a situationfrom different viewpoints, and from differing frames of reference. It is saidthat those who become really accomplished in this technique can actually examinea situation from any conceivable point of view.

However, not all Zen teachers are as powerful in their manner as Bokutaku.Suiteki, for example, was so named by his teacher because the name Suiteki means'a drop of water', and his teacher thought his manner to be like the drops ofwater which become a stream, and then a river. He achieved what he set out to

do by the Zen quality of adaptation. It is said that, like water, he couldadapt to any situation in which he found himself, and was so persistant that hecould eventually overcome any obstacle he met, just as the river eventuallywears away the rock which is in its path.

I have already mentioned that Suiteki wrote the book known as 'A Time ofBlossoming'. This is usually considered to be quite an important Zen bookbecause it contains so many of the fundamental principles of Zen teaching. Itis sometimes refered to as one of the 'Zen arrows' ( I think, because it can beread so quickly, and because it seems to 'go straight to its target). I havereproduced part of it here for you. It reads as follows:

From the seed, there grows the shoot, and then the bud appears, a tight

but secure knot, providing its own protection. But the bud does not remain thebud for ever, for as the plant matures, the bud begins to struggle to freeitself, and with a mighty effort, bursts open to become the flower.

The flowers and trees have sun and rain in which to blossom, and we, ofhumankind, have love to aid our time of blossoming.

From the babe, the child should grow, secure in the environment which itsparents provide. And the child should grow into the adolescent, who throughmaturation, develops into the self- realizing adult, safe and secure in the


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knowledge and experience of his or her own being.

What a great joy it is, when, in the process of maturation, we become opento receive experience, just as the blossoming flower receives the summer dew,and become free to accept ourselves for what we are; which is the birthright ofevery being, just as the life giving warmth of the sun is the birthright ofeverything that grows.

One of the major inhibitors of human blossoming is probably lifeitself, for in living our lives to the full, we are required to accept that muchof what we will experience cannot be described as beautiful or enjoyable. Thus,to protect ourselves from pain, we erect barriers to our experience.

So it is that in order to learn of love and peace and ecstasy, and of thefreedom to grow, we must look into ourselves, and find the courage to break freefrom those concepts of ourselves which we have allowed to predetermine who andwhat we are, what we should be, or what we should remain. Then we can see thatour potential has no bounds, other than the boundaries which we set ourselves,or allow others to set in our name.

When we find the courage to accept that our potential has no bounds, then wecan begin to find that energy which changes the whole of humankind, for just asthe parting of the petals which form the bud, allows that bud to blossom intothe flower, thus changing the face of the earth, so does the blossoming of even

one of us, change the face of mankind.The third master from whom I quoted, Engo, was speaking of much the same

thing as Suiteki when he likened Zen to an arrow which can shatter all barriers.Suiteki was really stating that by setting up barriers, or even by allowingothers to set them up, we might deny ourselves experience which is essential toour blossoming. Engo was implying that there are many barriers to ourdevelopment; to making real our potential, and that Zen is a means of shatteringthose barriers.

Zen in fact uses this idea of barriers quite frequently, sometimes reeferingto them as 'gates'. The idea of this analogy is that, like a gate, the creativemind can be 'unlocked', and so liberate the concepts or memories which had

previously inhibited our growth. Many students of Zen find it quite helpful torealize that the very thing which was used to hold us back, namely the mind, canbe used to liberate us.

Understanding the last of the four quotations I used is very helpful to ourunderstanding of Zen itself. It can be read at two levels, one being humerous,and the other very deeply philosophical. The quotation is from a saying of theBoddhidhrama. He was a strange man, a very firm disciplanarian, but with astrong, if somewhat zaney sense of humour. If you decide to study Zen, you willundoubtedly see satues of pictures of him. He is usually depicted as being sostern that he looks almost comical. We often smile at pictures or statues ofhim, but we do it with a deep respect, since he was our founder, and a very wiseman.

If you interpret his aphorism humorously, it means,'Everything is a myth, and there is nothing which is so holy that it cannot b

equestioned, even the scriptures attributed to the Buddha himself, for words area load of rubbish'.

In order to understand ther deeper or more philosophical meaning of hisstatement, it is useful to know that the word 'holy', means 'complete', andcomes from the same root as 'heal', or 'to make whole'. The Boddhidharma was


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therefore saying,'Beyond the material world is the metaphysical,the spiritual or psychological, which cannot be perceived, and

in which all things should be at one with each other, in order to form anintegral

whole. However, this process of healing (or making whole)cannot be achieved merely by

reading, or listening to a teacher, for suchcognitive learning is insufficient, and must beconsolidated, that is, made real, by experience.'

Considering each of these statements, it is possible to to answer your

question, at least provisionally, by saying that it is a system through which wecan become whole, by overcoming those barriers which prevent our gaining theexperience necessary to the realization of our potential.

ZEN AS A PHILOSOPHICAL SYSTEM

To say that 'Zen is a system' is more than a little unsatisfactory, for sucha statement does not tell us what kind of a system Zen is. Some people think ofit as a religious system, but although it has its sages, who are akin to holymen, and who we would certainly describe as holy or spiritual, Zen has no diety,and so cannot truthfully be described as a religion.

But having said that Zen is not a religion, it must also be said that incommon with the great world religions, it has, or even is a philosophy. If weare to be honest, any of us can only describe a thing as we ourselves find it,and for me, Zen is a philosophical system, and is similar to religious systemsin that it provides a framework of values, known in psychology as a 'frame ofreference', which, it is argued in Zen, enhances the quality of our existence.

The orthodox Buddhist frame of reference is found in 'The Four Noble Truths'and 'The Eightfold Path', just as the major frame of reference of Judaism isfound in the Ten Commandments. The name given to the frame of reference orphilosophy of Zen, is 'The Precepts'.

Those Zen practitioners who see Zen as a 'living philosophy', try to live

according to the precepts. I know that you are interested in psychology, but Ido not know whether you have an interest in philosophy, but in case you do have,I have listed the precepts so that you can at least know what they are, andrefer to them if you wish.

As you will appreciate when you read them, most of them are straightforward,but you will probably find others quyite difficult to comprehend. I hope youwill believe that this is not deliberate, but arises beacause Zen, like anyphilosophical system, expresses itself in its own language. As we becomefamiliar with the philosphy, so we become familiar with the language, andvice-verca. If you require, further explanation, I will do my best to answeryour questions, but in the meantime, these are the precepts.

Knowing that all beings and all thingsexist only in relation to all others,act in harmony with them, and with nature,from which we all arise.

Since none of us is a separate entity to ourselves,but part of one functioning whole,have compassion for all sentient beings,causing no unnecessary hurt, nor needless harm.


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Refrain from needless competitiveness,from contriving for self-advantage,and from subjugating others.

Act with responsibility, fulfilling your obligations,rather than striving with egotistical motive.

Value love and true friendship,but remember that security is found within oneself,rather than in others.

Let go of that which cannot be held,or which is destroyed by grasping.

Knowing that reality is most truly seenin everyday events and things,seek liberation from the negative passionsof hatred, envy, greed and rage,from delusion, deceit and selfish sensory desire.

Knowing that change exists in everything,learn to accept transience,the inevitable and the irrevocable,and to accept the unknown.

Knowing that you are not the centre of the universe,learn to put the universe at your centreby accepting the instant of your being.

When you are required to act,know that right motive is essential to right action,just as right thought is essential to right words.In this way you will avoid creating burdensfor yourself or others to carry.

Know that a thing or an actionwhich may seem of little value to oneself,

may be a priceless treasure to another.Help those who are suffering or disadvantaged,and as you yourself become awakened,help those who seek to make real their own potential.

Negate the barriers to your awakening;discover the positive in the negative,and seek a meaningful purpose in what you do.

Know that value judgementsare created by the mind of man.

Act with necessary distinction;

distinguish between the picture and the object,between the deed and its description.

Defend yourself, and your convictions.

Be just and honourable, taking pride in what you do,whilst retaining humility and respect.

Give thanks to those from whom you learn,or who have otherwise helped you.


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Know that there is no shame in questioning.

Be diligent in your practice,and on hearing the music of the absolute,do not be so foolish as to try to sing its song;simply be content with the wild strawberry's taste.Seek neither brilliance nor the void;just concentrate, and work hard.

To retain good health,remember to renew the source.

When still, be as the mountain;when in movement be as the dragon riding the wind.

Know that this instant is your eternity.

Be aware at all times,like the tiger which only seems to sleep,and at all times let the mind be like running water.

Know that each and every thingexists according to its own nature,

and that all forms come from emptiness.therefore be empty of assumptions,of inferences and preconceptions,so that the original nature may returnand the uncarved block be manifest.Be both creative and receptive,and so transcend the boundarybetween the subject and the object.

Know that material things and worldly wealthare of little worth,compared with love and peace,and the freedom to grow.

Seek the courage to be with your whole being,so that your life may become a time of blossoming.

KNOWLEDGE AND EXPERIENCE

Whilst Zen is undoubtedly a philosophical sytem, it differs from other most

other philosophical systems in that it is something which is done, and functions'in the act', rather than existing merely in thought or words; it is differentbecause although it considers thoughts and words to be important, it considersthat action is of at least as much, if not greater importance. In this respectan 'action' can be a single act, or it can be 'the act of living', which is tosay 'the manner in which we live our lives'.

The Boddhidharma was laying the cornerstone of Zen in his statement quoted

in the introduction, for he was saying that Zen cannot be 'learnt' in the waythat academic subjects are learnt. He believed, and we share that belief, thatit can only be properly understood when our academic or cognitive knowledge ofit has been consolidated by experience. This is sometimes expressed by thesaying,

'experience makes knowledge real'.

This is the main reason why Zen is so difficult to describe, for our


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experiences of any situation are frequently so personal to us that it isvirtually impossible for others to understand them in a way which is meaningfulto them.

Zen teachers, or 'roshi', as they are known, are believed to be theexception to this, for they are trained to recognise the reality of experiencein a much broader context than is usual. It is because of this that they areable to guide us, and to ensure that we undertake only those experiences forwhich we are ready. It is likely that this is why we are told to ensure thatthe teacher we choose is properly qualified to teach Zen.

On this point, we are advised to look quite carefully, and not topredetermine what we think a Zen teacher should look or be like. There is alovely little verse which describes this, and I have included it here for ypourguidance, should you ever decide to study and practice Zen. It reads,

When looking for a master or a guide,do not be deceived by the appearance of the man.Look further, for what you seek to recognisemust be the spirit of the man,and not the outer coat of earthly personalityin which his spirit dwells in life.

Of enlightened ones, it is required,that each must wear his true enlightenment,as a leaf might hide a budding flower.

The blossoms that above the leaves might grow,may come to summer fullness first,but if we care to look beneath the leaf,a flower of even greater beauty may be found.

Those who try to follow 'the way of Zen' believe that opportunities for the

Zen experience exist in virtually every aspect of 'real life'. The function ofthe Zen teacher is to ensure, as far as is possible, that the student recognisesthose opportunities, and is able to make use of them.

Of all the opportunities which Zen provides, one of the most significantconcernes 'liberation from delusion'. We believe that when reality becomesuncomfortable, it is very common for human beings to use intellectualization toaid their escape from that discomfort. Since the human mind is very powerful,it seems that it can then use the intellectual process as a barrier to reality.It is when this occure that the individual is described as living in a delusarystate.

I have already mentioned the analogy to gates as barriers. When we succeedin passing through a barrier, it is then refered to as a 'gateless gate'. Thereare two Zen books which bear this title, 'The Gateless Gates', and one of them,written by the teacher Tekisui, contains a story which illustrates how a Zen

teacher might enable a student to pass through the barrier ofintellectualization, thus turning that 'gate' into a 'gateless gate'.

The type of discussion illustrated, on the nature of existences, and how weknow of them, is refered to in Western philosphy as 'epistemology' (the theoryof knowledge). Whilst Western philosophy is usually a matter of discussion, Zenteaches by action. Tekisui's story illustrates wqell, the difference betweenthe Western and the Zen methods of dealing with such matters.

A master and his student stood beside a rock.


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"I say that rock exists" the master said.

The student then replied,"And I say it does not,

for the picture that we seeof things perceived, is only in the mind."

The master then said,

"Right, take off your shoe,and kick that rock which isn't there."

The student laughed and made reply,

"No thanks, what of thepain which will result?"

"How can there be a pain within the toe,

from kicking nothing?" his teacher asked.

"No pain within the toe,"the student did respond,

"for, as you have taught me,the pain is in the mind."

The master then, without ado, stamped upon the student's toe. He lifted up

his injured foot, and danced about.The master asked,

"And if the pain is in the head,why do you hold your toe?"

The student turned to answer him,and in turning, tripped upon the rock.

Although the teacher may have hurt the student's toe, we assume that this

hurt would not last long. In Zen, this would be considered a small price to payto drive out intellectual delusion, for such delusion is believed to be aprimary cause of much of human suffering.

Whilst the delusory state can give short-term comfort, in reality, it offersno genuine solutions to life's problems. Therefore, by remaining in that state,we prevent ourselves from confronting reality, and thus inhibit or prevent therealization of our potential, for that realization, by definition, can only takeplace when we are living in reality.

Whilst study is intellectual, and can provide us with concepts and otherinformation necessary to our development, it cannot replace the reality ofexperience. As was said earlier, it is experience which makes knowledge real.

ENGAGEMENT

Because Zen reached the West through its JapaneseBuddhist connection, it is frequently thought of asbeing both Buddhist and Japanese in origin. This isin fact far from the truth, for Zen owes as much to 'Tao Chia' (Taoist

philosophy) as it does to Buddhism, and originated in China, not reaching Japanuntil many centuries later. In case this has led to confusion in the mind ofthe reader, it might usefully be said at this juncture that on most points thereis no conflict between Buddhism and Taoism, and that where differences do occur,they are usually differences of emphasis rather than principle. In fact, one ofthe most respected Zen teachers of the past two hundred years (who was in fact a


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Buddhist), was moved on more than one occasion to say,"When you speak of Zen you speak of the Tao,and when you ask about the Taoyou ask about Zen."

(Daisetz Suzuki)

RELATEDNESS

Knowing that all beings and all thingsexist only in relation to all others,act in harmony with them, and with nature,from which we all arise.

Since none of us is a separateentity to ourselves,but part of one functioning whole,have compassion for all sentient beings,causing no unnecessary hurt,nor needless harm.

Refrain from needless competitiveness,from contriving for self-advantage,and from subjugating others.

Act with responsibility,fulfilling your obligations,rather than strivingwith egotistical motive.

Relatedness is of particular importance because it applies as much to the

practice of Zen as it does to its practitioners. Most importantly, it warns ofthe danger of 'cutting ourselves off from the world'. It is with this warningin mind, that from the time of its inception as a formalized system of teaching,to this very day, those of us who practice Zen are advised to be 'of the world',and to retain our links with the rest of society and with nature...................................End of file..................................

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