Zen Buddhism

ZEN PHILOSOPHY

There exists a great interest in the West about Zen, particularly since World War II. Yet there seems to be a general haziness about the origin of Zen, what it believes, and the disciplines of Zen. The fault is not entirely with the interested-but-uninitiated. The fault lies also with Zen as a deliberately inscrutable teaching, made even more enigmatic by its interpreters, who spend many years writing innumerable books to explain what they insist is utterly inexplicable. Their explanations are frequently interrupted to warn the reader that, in the words of Lao Tzu, "they who tell do not know; they who know do not tell." 

Many people think of Zen as a Japanese development, manifest in their Noh plays, in their flower arrangements, in their dances, in their tea ceremonies, in their art, in their archery. And if they think so, they are within the area of the truth. Some think of Zen as a Chinese interpretation of the Buddhist concept of the state of enlightenment, or of being "awakened," transported and adjusted to Japanese culture. That, too, is within the area of truth. And then there are some who think that Zen Buddhism goes back to the days of the Buddha in India, when he began to expound Zen, wordlessly. 

According to legend, when Buddha was growing old he convened his disciples for an important discourse. And when they gathered and sat down silently, reverently waiting to hear their aging Master speak, the Buddha arose, came forward on the flower-decked platform, looked over his audience of disciples and monks, then bent down and picked up a flower which he raised to the level of his eyes. Then, without uttering a word, he returned to his seat. His followers looked at each other in bewilderment, not understanding the meaning of his silence. Only the venerable Mahakasyapa serenely smiled at the Master. And the Master smiled back at him and wordlessly bequeathed to him the spiritual meaning of his wordless sermon.  And that, according to...