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is concerned not in knowing nothing, but in the belief that to know is outside of all texts, of all documents.

In a Zen book of dialogues a novice asks a Zen priest to expound the Sutra of the Lotus of the Good Law. The priest gave him a brilliant exposition, and the listener said witheringly, 'Why, I thought Zen priests disdained texts, theories, and systems of logicical explanations.' 'Zen,' returned the priest, 'does not consist in knowing nothing, but in the belief that to know is outside of all texts, of all ocuments. You did not tell me you wanted to know, but only that you wished an explanation of the text.' (Benedict C&S : 243)

is concerned with manifesting rather than defining. If one asks of a zen master 'what is egotism' the zen master may become irate, causing the asker to become embarrassed. 'That' he will then say, 'is egotism'.

The Prime Minister of the Tang Dynasty was a national hero for his success as both a statesman and military leader. But despite his fame, power, and wealth, he considered himself a humble and devout Buddhist. Often he visited his favorite Zen master to study under him, and they seemed to get along very well. The fact that he was prime minister apparently had no effect on their relationship, which seemed to be simply one of a revered master and respectful student. One day, during his usual visit, the Prime Minister asked the master, 'Your Reverence, what is egotism according to Buddhism'' The master's face turned red, and in a very condescending and insulting tone of voice, he shot back, 'What kind of stupid question is that!'' This unexpected response so shocked the Prime Minister that he became sullen and angry. The Zen master then smiled and said, 'THIS, Your Excellency, is egotism.' (100 zen stories to tell your neighbors)

The real Zen of the old Chinese masters was wu-shih, or 'no fuss.' Alan Watts

is, in contrast to pragmatism (which appeals to the usefulness of truth), something that aspires to the purposelessness of work and to not leaving any trace behind as one lives one's life.

The tathatd-concept is what makes Zen approach pragmatism and existentialism: they all accept experience as the basis of their theorization, and this experience is closely attached to the world of relativities. Zen, however, is different in a most significant way from pragmatism: Whereas pragmatism appeals to the practical usefulness of truth, that is, the purposefulness of our action, Zen emphasizes the purposelessness of work or being detached from teleological consciousness, or, as Zen characteristically expresses it, not leaving any trace behind as one lives one's life. It is in this spirit that Hui-nkng (Yen in Japanese), the sixth patriarch and the originator of Chinese Zen, strongly insisted on the identity or simultaneity of dhyzna and praj62 (Suzuki 1951 : 6)

is not some kind of excitement, but concentration on our usual everyday routine.

zen is not some kind of excitement, but concentration on our usual everyday routine.

is such that everybody will feel sabotaged by the zen master and everyone will feel hurt by him. Everyone will feel he is disturbing their sleep. It is utterly thankless.

Zen is not interested in such compromises. It wants you to really wake up. And it is hard work, a thankless job. A Zen Master has chosen something for which nobody is going to thank him. Everybody will feel sabotaged by him and everybody will feel hurt by him. Everybody will feel he is disturbing their sleep. Only very few people, who are real inquirers, who are ready to risk all, will be able to understand, because Zen says your whole life has to be transformed, not just a part of your life. (Osho 'walking in zen, sitting in zen' 6)

 must be understood from the inside, not from the outside. One must first attain intuition and then proceed to the study of all its objectified expressions.

Zen must be understood from the inside, not from the outside. One must first attain what I call prajÃ± -intuition and then proceed to the study of all its objectified expressions. To try to get into Zen by collecting the so-called historical materials and to come to a conclusion which will definitely characterize Zen as Zen, Zen in itself, or Zen as each of us lives it in his innermost being, is not the right approach. (1953, 27)

's seed of universality is due to the very fact of its unique Japaneseness (its simplicity, practicality and flexibility).

The argument of East-Asian particularity based on Zen's simplicity, practicality and flexibility, was also the seed of its universality. The creation of Chinese Chan Buddhism from Indian dhyana showed the ease with which Buddhism accommodated Confucianisrn first and then Taoism. Its further transfor1nation to Japanese Zenthe adaptation of Chan to Japanese societywas evidence of its flexibility, and its ability to adapt. In Suzuki's 1907 essay, he argued that zen is both uniquely Japanese and also a trans-religious, universal spirituality and the essence of Buddhism. In a continuity with the Chicago position, he argued that it is ur1iquely Japanese and hence a source of national pride, but of llniversal applicability, and therefore available to be Japan's contribution to the world. The delegation to Chicago had repackaged Sliin Bukkyo as Eastern Bt1ddhism and offered it as the universal religion of the future... Suzukiafter an apprenticeship with Cart1s and a decade of engagement with the ¥estern discourse-made the further transition from Eastern Buddhism to Zen.

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