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MUMONKAN.Pdf R. H. BLYTH MUMONKAN THE ZEN MASTERPIECE R. H. BLYTH MUMONKAN — The Zen Masterpiece TOE HOSCUSEiDO PRESS j o B1P191SP0 JO llnIUBcBUP 3 59J: J X c ««n pu * £ p u P Ja) o a) 0 o s £ q x X 5 U 9 P J J S = .tis !( 0 s s u p d 6b 3 ,U o , 0 cd cd J u bo 银.tiU I U 1 2 ^ I UU ! >; : . H .s ) s tso .s H U p l{ 的 B 25n •• B U 9 U I O U 9 q J H ^ 9 *5)9 c l s T3so bo 9 Z tj3 PS:H330 5 9 u s . 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Blyth All rights reserved First printing 1966 New edition 2002 Published by The Hokuseido Press 3-32-4, Honkomagome, Bunkyo-ku, Tokyo D edicated t o S u z u k i D a is e t z T h e G r ea te st J a p a n e se O p t h is c e n t u r y PREFACE The aim of Zen is to open the eye of the ^supreme reason” (aryajnana) , that is, to awaken the inmost sense which has remained altogether dormant since the beginning of the human consciousness. When this is accomplished one sees directly into the truth of Reality and confronts a world which is new and yet not at all new. This “new world,” however, has been the subject of gross misunderstanding and fantastic interpretation by those who have never actually had the Zen experience. Among such interpreters we may count the modern addicts to uses of the so-called psychodelic drugs (L.SD, mescaline, psilocybin, etc.). These drugs conjure up “mystic” visions, as did the ancient ones, and some advocators of these drugs imagine that there is in them something associated with Zen. That the visions have really nothing to do with Zen, psychologically or spiritually, is ascertainable when one carefully studies, for instance, Case XIX of this book. Zen is concerned not with these visions, as the drug takers are, but with the “person” who is the subject of the visions. The idea is more clearly in­ dicated in Case XLVII where Mumon in his verse refers to the identity of “thought” and “thinker.” As long as these psychologists are charmed with the phenomenology of consciousness, they can never get into the identity experience itself. They are forever on the surface of reality and never look into the secrets of the “Here-Now,” which transcends the relative world of knowing and not-knowing, of seeing and not- seeing. The “supreme reason” does not lie in the domain of mystical visions of any kind. vU viii Preface Hindu philosophers call this eye of the supreme reason “Mahendra’s third eye.” It is said to open vertically between our two horizontal ones. When this third eye expresses itself, the expressions are para­ doxical or contradictory. To it a mountain is a moun­ tain and, at the same time, a mountain is not a mountain. To state this in “logical” terms, A is A and not-A, zero equals infinity, one is all and all is one. The readers of this book, Mumonkanf will discover phrases of this nature liberally scattered throughout it. And those who are yet unfamiliar with Zen works may be be­ wildered by these extraordinary expressions and not know what to make of them. In truth, to understand Zen, we must plunge sooner or later into a world of non-duality where we are to deal with things not expressible in terms of relativity. As long as we linger in the realm of this or that, ques­ tions such as uWhat is life?*' “What is the limit of birth-and-death (samsara) V <4Whither are we destin- ed?” “Whence is this existence?” will never be completely solved. Questions of such ultimate nature for human beings are compared、by Mumon to “barriers” and are called “the barriers of the patriarchs” whereby the masters test the sincerity and genuineness of the traveller- students who are wishing to go beyond the realm of relativities. Though the barrier-questions may often be set up in terms of ordinary language such as uWhere do you come from?” or “What is your name?” or “Did you have your breakfast?^ they gain a deeper mean­ ing when handled by the masters, and the questioners are put in a quandary. They have to confront the barrier which defies all possible device born of re­ lativity, intellection, and mere verbalism. And so long as the questions are not completely solved, they will recur and torment us in one form or another, and no skill in mental therapeutics, no amount of LSD will effect the cure. Mumon graphically describes in Case I Preface ix the spiritual experience one must go through before “the door is opened unto thee.” Koan, so to speak, is a more technical name for “barrier.” The koan age started early in the Sung dynasty, while in the TJang there were no koan because each student brought his own questions, philosophical or spiritual, to the master.
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