the book of tea(茶书)-第6部分
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or the material of which it was made。 Vacuum is all potent because all
containing。 In vacuum alone motion becomes possible。 One who could
make of himself a vacuum into which others might freely enter would
become master of all situations。 The whole can always dominate the
part。
These Taoists' ideas have greatly influenced all our theories of action；
even to those of fencing and wrestling。 Jiu…jitsu； the Japanese art of self…
defence； owes its name to a passage in the Tao…teking。 In jiu…jitsu one
seeks to draw out and exhaust the enemy's strength by non…resistance；
vacuum； while conserving one's own strength for victory in the final
struggle。 In art the importance of the same principle is illustrated by
the value of suggestion。 In leaving something unsaid the beholder is
given a chance to complete the idea and thus a great masterpiece
irresistably rivets your attention until you seem to become actually a part
of it。 A vacuum is there for you to enter and fill up the full measure of
your aesthetic emotion。
He whohad made himself master of the art of living was the Real man
of the Taoist。 At birth he enters the realm of dreams only to awaken to
reality at death。 He tempers his own brightness in order to merge
himself into the obscurity of others。 He is 〃reluctant； as one who crosses
a stream in winter； hesitating as one who fears the neighbourhood；
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respectful； like a guest； trembling； like ice that is about to melt；
unassuming； like a piece of wood not yet carved； vacant； like a valley；
formless； like troubled waters。〃 To him the three jewls of life were Pity；
Economy； and Modesty。
If now we turn our attention to Zennism we shall find that it
emphasises the teachings of Taoism。 Zen is a name derived from the
Sanscrit word Dhyana； which signifies meditation。 It claims that through
consecrated meditation may be attained supreme self…realisation。
Meditation is one of the six ways through which Buddhahood may be
reached； and the Zen sectarians affirm that Sakyamuni laid special stress
on this method in his later teachings； handing down the rules to his chief
disciple Kashiapa。 According to their tradition Kashiapa； the first Zen
patriarch； imparted the secret to Ananda； who in turn passed it on to
successive patriarchs until it reached Bodhi…Dharma； the twenty…eighth。
Bodhi…Dharma came to Northern China in the early half of the sixth
century and was the first patriarch of Chinese Zen。 There is much
uncertainty about the history of these patriarchs and their doctrines。 In
its philosophical aspect early Zennism seems to have affinity on one hand
to the Indian Negativism of Nagarjuna and on the other to the Gnan
philosophy formulated by Sancharacharya。 The first teaching of Zen as we
know it at the present day must be attributed to the sixth Chinese patriarch
Yeno（637…713）； founder of Southern Zen； so…called from the fact of its
predominance in Southern China。 He is closely followed by the great
Baso（died 788） who made of Zen a living influence in Celestial life。
Hiakujo（719…814） the pupil of Baso； first instituted the Zen monastery and
established a ritual and regulations for its government。 In the discussions
of the Zen school after the time of Baso we find the play of the Yangtse…
Kiang mind causing an accession of native modes of thought in contrast to
the former Indian idealism。 Whatever sectarian pride may assert to the
contrary one cannot help being impressed by the similarity of Southern
Zen to the teachings of Laotse and the Taoist Conversationalists。 In the
Tao…teking we already find allusions to the importance of self…
concentration and the need of properly regulating the breathessential
points in the practice of Zen meditation。 Some of the best commentaries
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on the Book of Laotse have been written by Zen scholars。
Zennism； like Taoism； is the worship of Relativity。 One master
defines Zen as the art of feeling the polar star in the southern sky。 Truth
can be reached only through the comprehension of opposites。 Again；
Zennism； like Taoism； is a strong advocate of individualism。 Nothing is
real except that which concerns the working of our own minds。 Yeno； the
sixth patriarch； once saw two monks watching the flag of a pagoda
fluttering in the wind。 One said 〃It is the wind that moves；〃 the other
said 〃It is the flag that moves〃； but Yeno explained to them that the real
movement was neither of the wind nor the flag； but of something within
their own minds。 Hiakujo was walking in the forest with a disciple when
a hare scurried off at their approach。 〃Why does the hare fly from you？〃
asked Hiakujo。 〃Because he is afraid of me；〃 was the answer。 〃No；〃
said the master； 〃it is because you have murderous instinct。〃 The
dialogue recalls that of Soshi （Chauntse）； the Taoist。 One day Soshi was
walking on the bank of a river with a friend。 〃How delightfully the
fishes are enjoying themselves in the water！〃 exclaimed Soshi。 His
friend spake to him thus： 〃You are not a fish； how do you know that the
fishes are enjoying themselves？〃 〃You are not myself；〃 returned Soshi；
〃how do you know that I do not know that the fishes are enjoying
themselves？〃
Zen was often opposed to the precepts of orthodox Buddhism even as
Taoism was opposed to Confucianism。 To the transcendental insight of
the Zen； words were but an incumberance to thought； the whole sway of
Buddhist scriptures only commentaries on personal speculation。 The
followers of Zen aimed at direct communion with the inner nature of
things； regarding their outward accessories only as impediments to a clear
perception of Truth。 It was this love of the Abstract that led the Zen to
prefer black and white sketches to the elaborately coloured paintings of
the classic Buddhist School。 Some of the Zen even became iconoclastic
as a result of their endeavor to recognise the Buddha in themselves rather
than through images and symbolism。 We find Tankawosho breaking up a
wooden statue of Buddha on a wintry day to make a fire。 〃What
sacrilege！〃 said the horror…stricken bystander。 〃I wish to get the Shali out
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of the ashes；〃 camply rejoined the Zen。 〃But you certainly will not get
Shali from this image！〃 was the angry retort； to which Tanka replied； 〃If I
do not； this is certainly not a Buddha and I am committing no sacrilege。〃
Then he turned to warm himself over the kindling fire。
A special contribution of Zen to Easthern thought was its recognition
of the mundane as of equal importance with the spiritual。 It held that in
the great relation of things there was no distinction of small and great； an
atom posessing equal possibilites with the universe。 The seeker for
perfection must discover in his own life the reflection of the inner light。
The organisation of the Zen monastery was very significant of this point of
view。 To every member； except the abbot； was assigned some special
work in the caretaking of the monastery； and curiously enough； to the
novices was committed the lighter duties； while to the most respected and
advanced monks were given the more irksome and menial tasks。 Such
services formed a part of the Zen discipline and every least action must be
done absolutely perfectly。 Thus many a weighty discussion ensued while
weeding the garden； paring a turnip； or serving tea。 The whole ideal of
Teaism is a result of this Zen conception of greatness in the smallest
incidents of life。 Taoism furnished the basis for aesthetic ideals； Zennism
made them practical。
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IV。 The Tea…Room
To European architects brought up on the traditions of stone and
brick construction； our Japanese method of building with wood and
bamboo seems scarcely worthy to be ranked as architecture。 It is but quite
recently that a competent student of W
