THE KOAN
objectinview.Zenisnotlikeotherformsofmysticism,entirely
lefttothesporadicnatureorcapriciousnessofluckforitsex-perience.Thesystematizationofkoanis,therefore,theonething
thatismostcharacteristicofZen.ItisthisthatsavesZenfrom
sinkingintotrance,frombecomingabsorbedinmerecontem-plation,fromturningintoanexerciseintranquillization. Zen
attemptsto take holdoflife inits act ofliving;to stoptheflowoflifeandtolookintoitisnotthebusinessofZen.The
constantpresenceofthekoanbeforeourmentalvisionkeepsthemindalwaysoccupied;thatis,infullactivity.Satoriisattained
inthemidstofthisactivityandnotbysuppressingit,assomemayimagine.HowmuchZendiffersfrom"meditation"asthe
latterisgenerallyunderstood, andpractised,wenowcansee
betterfromwhathasbeensaidaboveasregardsthenatureof
thekoan.The systematizing of Zen began as early as the Five
DynastiesinChina—thatis,inthetenthcentury—butitscom-
pletionwasduetothegeniusofHakuin(1683-1768)wholived
intheTokugawaera.Whateveronemaysayagainsttheabuses
ofthekoan,itwasthekoanthatsavedJapaneseZenfromtotal
annihilation. ConsiderhowChineseZenisfaring thesedays;
sofaraswecangatheritismoreorlessamerename;and
again notice the general tendency shown in the practice ofZenbyadherentsoftheSotoschoolinpresent-dayJapan.We
cannotdenythattherearemanygoodpointsinSoto, which
oughttobecarefullystudied,butastothelivingofZenthere
isperhapsgreateractivityintheRinzai,whichemploysthekoan
system.Onemaysay:"IfZenisreallysofarbeyondtheintellectual
kenasyouclaimit tobe, thereought nottobeanysystem
init;infact,therecouldnotbeany,fortheveryconceptionofasystemisintellectual.Tobethoroughlyconsistent,Zenshould
remainasimpleabsoluteexperienceexcludingallthatsavoursofprocessor systemordiscipline. Thekoan mustbe anex-
crescence,asuperfluity,indeedacontradiction."Theoretically,
orratherfromtheabsolutepointofview,thisisquitecorrect;