If we can picture a tree as being like a ‘system’ from its roots in the earth to its leaves and flowers above, then much of what we understand about Buddhism is really just the leaves. And no matter how many leaves we collect we’re not going to understand the system.
The present image we have of Buddhism is far from being systematic, that is, manifesting a system in which all of the diverse parts of Buddhism fit together for the common purpose of awakening (nirvana). This system also includes even overcoming the illusion which hides the system.
Even with Zen, we don’t have a tree before us. Instead, with all of our efforts we only find a lot of leaves. Where it should be obvious that koans are systematic insofar as they are based upon the response of a supposedly awakened teacher who is alluding to buddhatā (the state of being enlightened), it’s not seen that way by those who study koans. They are off on some wild goose chase.
According to Mumon in his work, the Mumonkan, the Zen adept must pass through the barriers 關 set up by the Zen teachers (another translation for 關 is checkpoint). Each of the 48 koans presents a barrier beginning with the barrier ‘Mu’. From the standpoint of the Pali scriptures, all Mumon is saying is that to get to the unconditioned, i.e., nirvana, the adept must pass through the barrier 關 of the conditioned—here is your Mu barrier! But as it turns out, all the adept has is conditioned experiences and presuppositions which are stopped at the checkpoint 關.
When the adept finally awakens, passing through the gateless 無門, there is an instant seeing of the tree, so to speak, from mysterious root to leaf and flower. And when the adept looks back over all those years in blind pursuit, trying to pass through the barrier, what can he do except laugh because of the ease with which he passes through it now is so profound!
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