The problem that all those who are new to Buddhism face is how does one go from faith in the teachings of the Buddha to direct personal knowledge (paccattam yeva ñânam) of the absolute (i.e., the unconditioned) which is not based on faith? As we learn in the Nigantha Nataputta Sutta, knowledge is superior to faith (S. iv. 298). Faith alone is a dead end.
Personal preference, repeated hearing, reasoned thought, pondering over a view, all come under the heading of faith. In this respect, we are followers of faith—not knowers of truth. These forms of faith don't take us to a direct experience of true reality. We just become more convinced we are on the right track. We form strong convictions, in other words. Such convictions are often a matter of feeling which can be confused with experience. But however I feel about my faith I am still short of direct personal knowledge.
It is only when we move to dhyâna, or deep introspection which aims at gnosis (jñâna), that we begin to move away from faith to knowing. It is because dhyâna is directed by mind that there can be a gnosis of mind’s actual essence which involves penetrating through mind’s self-generated interference waves. Zen’s place in Buddhism with the importance placed on dhyâna is thus obvious.
Reaching the heart of Zen might begin with faith and its various forms but in the end this all has to be put aside. Our mind of birth and death, which takes up dhyâna, still has to push through the veil of its own interference waves that make up the world of birth and death. Failing to accomplish this is not Zen.
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