EDITORS FOREWORD
                     by Christmas Humpereys

     Daisetz Teitaro Suzuki was Professor of buddhist Philosophy in
Kyoto, Japan at the Otani University.  He was one of the greatest
authorities of Buddhist philosophy of his day.  He has studied
works in Sanskrit, Pali, Chinese, and Japanese.  Although Professor
Suzuki was not ordained a priest in any of the sects of Buddhism, 
he was always welcomed in any temple he visited because of his
profoundness.  Suzuki was among the first to write on the subject
of Zen for the western world.  His works include in french German
and English.  He was born in 1869.

     This book is comprised of seven articles and lectures written
by Suzuki.  The articles cover a forty-seven year span of time. 
Here are some notes of interest about the seven articles of this
text.

     1.The Zen Sect Of Buddhism.  This is reprinted from The
Journal of the Pali Text Society in 1906.  When permission was
granted by Suzuki to include this article in this volume he asked
that the following comment be added:
     "This was written in 1906 and was the first article I have
ever wrote on Zen Buddhism.  It is based on traditional history of
Zen as transmitted by historians.  It does not include recent
material later discovered in the Tung-huang MS.  Few corrections
have been made in light of my subsequent studies but in the main
the article stands as originally written.

     2. Zen Buddhism.  This article is also considered an early
work.  It has been reprinted from Monumenta Nipponica in 1938. 
Suzuki says it as written before his views on Zen Buddhism were
changed in the light of mature thought and recent discoveries.

     3. An Interpretation of Zen Experience.  This was first
published for Philosophy-East and West in 1944.  The paper was read
in the East-West Philosophers' Conference held in the University of
Hawaii during the summer of 1939.

     4. Reason And Intuition in Buddhist Philosophy.  This paper
was taken from the  Essays in East-west philosophy.  It was
published by the University of Hawaii Press in 1951.  It was read
in person by Suzuki at the second East-West Philosophers'
Conference held in Honolulu in the summer of 1949.  This article is
regarded as by many as one of the greatest of the authors works.

     5.Zen: A Reply to Dr.Hu Shih.  This article was in reply to an
article written in the April 1953 issue of Philosophy East and
West. 

     6.Mondo.  This originally apperared in August 1953 issue of
he Middle Way The journal for the Buddhist Society London. 
     7. The Role of Nature in Zen Buddhism.  This paper was read at
the Ascona, Switzerland in August 1953. It appeared in the Eranos
Jahrbuch  1954.
















































                    The Zen Sect of Buddhism



                            Foreword

     Buddhism in the far east has been split within the last twenty
centuries into many different sects.  They can all find their
lineage back to the Indian founder.  The people were introduced by
Indian missionaries  but it can be said that the present state of
development is largely contributed by the elaboration of the
Chinese and Japanese geniuses.  

     With all the sects that have developed in Buddhism there is a
unique sect that claims to be able to transmit the essence and
spirit of Buddhism directly from its author.  It also claims that
this transmission is done without the use of the written word.  Its
is the sect of Buddha-Heart, more popularly known as the Zen Sect. 
(Dhyana in Sanskrit,.jhanain Pali,Ch'anin Chinese)

     The Zen sect is unique in Buddhism but also in the history of
religion generally. It is said that Zen is as different to Buddhism
as buddhism is to Christianity. Its doctrines are very mystical
sometimes it is only those that have gone trough proper training
that can gain any understanding to some of the antidotes.  Zen is
most concern with the individuals spiritual enlightenment.
Spiritual enlightenment is attained by the practice of concentrated
contemplation.  The practice is called Dyana or channa'(in China)
and zenna (in Japan). 

                     History of the Zen Sect

                              India

     Zen scholars believe that their origination took place when
the Buddha showed a nosegay of some golden colored flowers to a
congregation of followers on Mount Vulture.  The incident is known
as the Dialogue on of the Buddha and Mahapitaka Brahmaraja. The
followers asked the Buddha if it would be possible for the Buddha
to preach the Dharma.  Without saying a word the Buddha displayed
the flowers to the crowd.  No one in the crowd comprehended the
meaning of this action but one man.  Mahakashyapa smiled and nodded
at the Buddha saying that he indeed understood the mystery of what
is real and unreal. The Buddha handed down his command to
Mahakashyapa knowing that his followers will be in good hands.  

     Mahakashyapa handed down his authority to Ananda when Ananda
asked Mahakashyapa what was it that he received from the Buddha
besides the robe and the bowl.  Mahakahyapa instructed Ananda to
take the flag pole down from the front gate.  When Ananda received
this order he expiernced enlightenment.  Mahakashyapa handed over
his authority to his junior disciple.

     The Zen sect acknowledges twenty-eight Indian patriarchs after
Buddha who successfully transmitted the Mind-Seal to Bodhidharma. 
For future reference they are as follows: 1)Mahakashyapa; 2)Ananda;
3)Sanavasa; 4)Upagupta; 5)Dhrtaka; 6)Micchaka; 7)Vasumitra;
8)Buddhananda; 9)Buddhamitra; 10)Parsva; 11)Punyayasha;
12)Asvaghosha; 13)Kapimala; 14)Nagarjuna; 15)Kanadeva; 16)Rahurata;
17)Sanghananda; 18)Kayasata; 19)Kumarata; 20)Jnayata;
21)Vasubandhu; 22)Manura; 23)Haklena; 24)Simha; 25)Bhagasita;
26)Punyamitra; 27)Prajnatara; 28)Bodhidharma.

                              China
     Bodhidharama was the twenty-eighth Patriarch in India as you
saw in the list of patriarchs but he was also the patriarch of
China.  Bodhidharma (Dharma for short) became a monk after he had
reached manhood. He became the leader after the death of Prajnatara
and fought for some sixty years against Heterodox schools.  After
this he sailed away to China under the instruction he had received
from Prajnatara.  When he arrived the Emperor Wu invited him to
Nanking.  The Emperor Wu was a devote Buddhist and had spent much
effort in promoting the faith in his country.  He did all this
however with personal considerations.  He asked Dharma what he
thought his reward would be for promoting the faith in the manner
that he had done.  Dharma replied " No merit." Emperor Wu then
asked what Dharma felt was the primary principle of the "Holy
Doctrine."  Dharma reply was " Vast emptiness and nothing within." 
The emperor was unable to understand the meaning of his words.  HE
then asked "who is he, then, that now confronts me?"  Dharma reply
was "I do not know." 

     Dharma was convinced that the emperor was not ready to
understand the faith, so he moved on.  He moved on to the Sholin
monastery in the state of Northern Wei.  At the Sholin monastery he
spent nine years sitting against a wall in deep meditation.  He was
known as "the wall gazing brahmin".  

              Shen Kuang Second Patriarch of China

     The second Patriarch of China was known as Hui-k'o originally
named Shen Kuang.  Shen Kuang was a Confucian scholar who was not
satisfied with his teachers teachings.  He sought out Dharma but
Dharma would not give him any attention. Shen-kuang was so
determined however that he stood out in the snow in front of the
Dharma for seven days and nights. He became so desperate for
instruction that he cut off his arm with his sword and presented it
to Dharma, Saying "I have been seeking peace of mind these many
years to no avail,  Pray your reverence that my soul be pacified."

     Dharma finally answered "where is your soul?  Bring it out
before me, and i shall have it pacified."  Shen Kuang said that
this was his problem.  He could not find his soul.  When Shen kuang
said that he could not find his soul Dharma exclaimed "I have
pacified your soul!"  This was Shen kuang mile stone for then he
understood.  All his struggles vanished.  Dharma finally died in
528 A.D. at the age of 150 years old according to tradition.

                   Patriarchal Order In China
1)Bodhidharma; 2)Hui-k'o; 3)Seng-ts'an; 4)Tao-hsin; 5)Hung-jen;
6)Hui-neng.
     
      After Hung-jen the school broke off into two parts.  One
school prospered in the south while the heterodox school died in
the north.  The sixth Patriarch continued to lead the orthodox
followers.  This orthodox school is not so popular today in China
but is flourishing and developing even today in Japan. 

     Hui-neng bought the faith back into the lime light when it was
about to hide from the populous.  He began his missionaries soon
after the death of Hung-jen.  He sent out his disciples and formed
many schools.  Two of the schools Soto and Rinzai developed and
prospered through the T-ang (618-905) and the Sung (9690-1278)
dynasties.  This was the golden age of Zen.

           The Transmission from Hung-jen to Hui-neng

     Hung-jen once announced to his disciples that his successor
would be anyone that can prove a thorough comprehension of the
religion.  All the disciples knew that the head monk Shen-Hsiu
should be the one that succeeded after Hung-jen.  Shen-Hsiu then
took upon himself to write a stanza on his view of the religion. 
He posted outside the meditation hall this:
                  This body is the Bodhi-tree;
                 The soul is like a mirror bright:
               Take heed to keep it always clean,
                 And let no dust collect on it.

     These lines greatly impressed everyone but the following
morning another message was posted alongside it:
                 The Bodhi is not like the tree;
              The mirror bright is nowhere shining:
               As there is nothing from the first,
               Where can the dust itself collect?
     Hui-neng wrote the latter lines and to Hung-jen they did
describe the religion's view.  That night Hung-jen secretly gave
the robe and the bowl to Hui-neng.  It did not take long however
before everyone in the monastery knew what had happened.  A
gathering of monks assembled to try to stop Hui-neng who at this
point was trying to leave the monastery.  The leader of this group
was a monk named Ming.  Ming caught up with Hui-neng.  Hui-neng
said to Ming "This robe and bowl represent out patriarchal faith,
it is not to be taken by force, pick it up if you desire it so." 
Ming then reached down to get when he found out that it was as
heavy as a mountain.  In awe Ming trembled and said "I come here
for faith not the robe, Oh my brother monk, pray to dispel my
ignorance." 

     After Hui-neng died the sect divided into two schools.  These
schools were known as the Nangaku (Nan-yuen) and the seigen (Ching-
yuan).  Hui-neng did not hand down the patriarchial to one of his
disciples because of what happened to him.  Hui-neng was the last
patriarch of the Zen sect.  Hui-neng  changes in the sect led to a
more open system of thought.  No more was there a question of being
orthodox or heterodox.  Both of the new schools were equally
orthodox.  From this time through the Tang dynasty until about the
Sung dynasty Zen developed and was the main stream faith of those
centuries in China.  It was partiularly accepted amoung the
educated.  It lost a lot of the Indian garb and the faith
flourished into a Chinese faith.  It is interesting to learn
however that the faith in China is dead.  

                              Japan