ABSTRACT
The School of Zen Buddhism may be viewed as part of the Mahayana school or entirely on its own. It uses all scriptures and is bound by none, and likewise uses any technique or means (upaya) which serves its end, which is to awaken the pupil's mind to its own enlightenment. But, whatever its genesis or place in the Buddhist field, it is unique in the long record of religious history. As a force it is responsible for the greatest art of China, and much of the finest culture of China and Japan. It has produced in those countries some of their greatest minds. Yet when describing Zen, and the history and technique of the school of Zen, it is easy to give a totally wrong impression, both of Zen and the school which seeks it. To regard it as 'fun and games', as witty nonsense or paradox gone mad, is to confuse the finger which points at the moon with the moon at which it points. These strange, provocative methods of speech and behaviour occur, it is true, in the course of transmission of Zen; they are not of its substance.
