Far East, and also to throw light on the existing state of the spiritual life of modern Japan.

For this purpose we have singled out of thirteen Japanese sects the Zen Sect, [FN#7] not only because of the great influence it has exercised on the nation, but because of the unique position it holds among the established religious systems of the world. In the first place, it is as old as Buddhism itself, or even older, for its mode of practising Meditation has been handed down without much alteration from pre-Buddhistic recluses of India; and it may, on that account, provide the student of comparative religion with an interesting subject for his research.

[FN#7] The word Zen is the Sinico-Japanese abbreviation of the Sanskrit Dhyana, or Meditation. It implies the whole body of teachings and discipline peculiar to a Buddhist sect now popularly known as the Zen Sect.

In the second place, in spite of its historical antiquity, ideas entertained by its advocates are so new that they are in harmony with those of the New Buddhists;[FN#8] accordingly the statement of these ideas may serve as an explanation of the present movement conducted by young and able reformers of Japanese Buddhism.

[FN#8] There exists a society formed by men who have broken with the old creeds of Buddhism, and who call themselves the New Buddhists. It has for its organ 'The New Buddhism,' and is one of the influential religious societies in Japan. We mean by the New Buddhists, however, numerous educated young men who still adhere to Buddhist sects, and are carrying out a reformation.

Thirdly, Buddhist denominations, like non-Buddhist religions, lay stress on scriptural authority; but Zen denounces it on the ground that words or characters can never adequately express religious truth, which can only be realized by mind; consequently it claims that the religious truth attained by Shakya Muni in his Enlightenment has been handed down neither by word of mouth nor by the letters of scriptures, but from teacher's mind to disciple's through the line of transmission until the present day. It is an isolated instance in the whole history of the world's religions that holy scriptures are declared to be 'no more than waste[FN#9] paper by religionists, as done by Zen masters.

[FN#9] Lin Tsi Luh (Rin-zai-roku).

Fourthly, Buddhist as well as non-Buddhist religions regard, without exception, their founders as superhuman beings, but the practisers of Zen hold the Buddha as their predecessor, whose spiritual level they confidently aim to attain. Furthermore, they liken one who remains in the exalted position of Buddhaship to a man bound by a gold chain, and pity his state of bondage. Some of them went even so far as to declare Buddhas and Bodhisattvas to be their servants and slaves.[FN#10] Such an attitude of religionists can hardly be found in any other religion.

[FN#10] "Shakya and Maitreya," says Go So, "are servants to the other person. Who is that other person?" (Zen-rin-rui-ju, Vol. i., p. 28).

Fifthly, although non-Buddhist people are used to call Buddhism idolatry, yet Zen can never be called so in the accepted sense of the term, because it, having a grand conception of Deity, is far from being a form of idol-worship; nay, it sometimes even took an iconoclastic attitude as is exemplified by Tan Hia, [FN#11] who warmed himself on a cold morning by making a fire of wooden statues. Therefore our exposition on this point will show the real state of existing Buddhism, and serve to remove religious prejudices entertained against it.

[FN#11] A Chinese Zen teacher, well known for his peculiarities, who died in A.D. 824. For the details of this anecdote, see Zen-rin-rui-ju, Vol. i., P. 39.

Sixthly, there is another characteristic of Zen, which cannot be found in any other religion-that is to say, its peculiar mode of