2. No Need of the Scriptural Authority for Zen.

Some Occidental scholars erroneously identify Buddhism with the primitive faith of Hinayanism, and are inclined to call Mahayanism, a later developed faith, a degenerated one. If the primitive faith be called the genuine, as

these scholars think, and the later developed faith be the degenerated one, then the child should be called the genuine man and the grown-up people be the degenerated ones; similarly, the primitive society must be the genuine and the modern civilization be the degenerated one. So also the earliest writings of the Old Testament should be genuine and the four Gospels be degenerated. Beyond all doubt Zen belongs to Mahayanism, yet this does not imply that it depends on the scriptural authority of that school, because it does not trouble itself about the Canon whether it be Hinayana or Mahayana, or whether it was directly spoken by Shakya Muni or written by some later Buddhists. Zen is completely free from the fetters of old dogmas, dead creeds, and conventions of stereotyped past, that check the development of a religious faith and prevent the discovery of a new truth. Zen needs no Inquisition. It never compelled nor will compel the compromise of a Galileo or a Descartes. No excommunication of a Spinoza or the burning of a Bruno is possible for Zen.

On a certain occasion Yoh Shan (Yaku-san) did not preach the doctrine for a long while, and was requested to give a sermon by his assistant teacher, saying: "Would your reverence preach the Dharma to your pupils, who long thirst after your merciful instruction?" "Then ring the bell," replied Yoh Shan. The bell rang, and all the monks assembled in the Hall eager to bear the sermon. Yoh Shan went up to the pulpit and descended immediately without saying a word. "You, reverend sir," asked the assistant, "promised to deliver a sermon a little while ago. Why do you not preach?" "Sutras are taught by the Sutra teachers," said the master; "Çastras are taught by the Çastra teachers. No wonder that I say nothing."¹ This little episode will show you that Zen is no fixed doctrine embodied in a Sutra or a

Çastra, but a conviction or realization within us. To quote another example, an officer offered to Tüng Shan (To-zan) plenty of alms, and requested him to recite the sacred Canon. Tüng Shan, rising from his chair, made a bow respectfully to the officer, who did the same to the teacher. Then Tüng Shan went round the chair, taking the officer with him, and making a bow again to the officer, asked: "Do you see what I mean?" "No, sir," replied the other. "I have been reciting the sacred Canon, why do you not see?"¹ Thus Zen does not regard Scriptures in black and white as its Canon, for it takes to-days and tomorrows of this actual life as its inspired pages.