the book of tea-第5节

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　are　the　wind；　or　dwell　in　mid…air　with　the　Aged　one　of　the　Hoang…Ho；　who　lived　betwixt　Heaven　and　Earth　because　he　was　subject　to　neither　the　one　nor　the　other。　　Even　in　that　grotesque　apology　for　Taoism　which　we　find　in　China　at　the　present　day；　we　can　revel　in　a　wealth　of　imagery　impossible　to　find　in　any　other　cult。

But　the　chief　contribution　of　Taoism　to　Asiatic　life　has　been　in　the　realm　of　aesthetics。　Chinese　historians　have　always　spoken　of　Taoism　as　the　〃art　of　being　in　the　world；〃　for　it　deals　with　the　presentourselves。　　It　is　in　us　that　God　meets　with　Nature；　and　yesterday　parts　from　to…morrow。　　The　Present　is　the　moving　Infinity；　the　legitimate　sphere　of　the　Relative。　　Relativity　seeks　　Adjustment；　Adjustment　is　Art。　　The　art　of　life　lies　in　a　constant　readjustment　to　our　surroundings。　　Taoism　accepts　the　mundane　as　it　is　and；　unlike　the　Confucians　or　the　Buddhists；　tries　to　find　beauty　in　our　world　of　woe　and　worry。　　The　Sung　allegory　of　the　Three　Vinegar　Tasters　explains　admirably　the　trend　of　the　three　doctrines。　　Sakyamuni；　Confucius；　and　Laotse　once　stood　before　a　jar　of　vinegarthe　emblem　of　lifeand　each　dipped　in　his　finger　to　taste　the　brew。　　The　matter…of…fact　Confucius　found　it　sour；　the　Buddha　called　it　bitter；　and　Laotse　pronounced　it　sweet。

The　Taoists　claimed　that　the　comedy　of　life　could　be　made　more　　interesting　if　everyone　would　preserve　the　unities。　　To　keep　the　proportion　of　things　and　give　place　to　others　without　losing　one's　own　position　was　the　secret　of　success　in　the　mundane　drama。　　We　must　know　the　whole　play　in　order　to　properly　act　　our　parts；　the　conception　of　totality　must　never　be　lost　in　that　of　the　individual。　　This　Laotse　illustrates　by　his　favourite　metaphor　of　the　Vacuum。　　He　claimed　that　only　in　vacuum　lay　the　truly　essential。　　The　reality　of　a　room；　for　instance；　was　to　be　found　in　the　vacant　space　enclosed　by　the　roof　and　the　walls；　not　in　the　roof　and　walls　themselves。　　The　usefulness　of　a　water　pitcher　dwelt　in　the　emptiness　where　water　might　be　put；　not　in　the　form　of　the　pitcher　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；　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　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　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　disc