"how do you
know that I do not know that the fishes are enjoying themselves?"

Zen was often opposed to the precepts of orthodox Buddhism even as
Taoism was opposed to Confucianism. To the transcendental insight of
the Zen, words were but an incumbrance to thought; the whole sway of
Buddhist scriptures only commentaries on personal speculation. The
followers of Zen aimed at direct communion with the inner nature of
things, regarding their outward accessories only as impediments to a
clear perception of Truth. It was this love of the Abstract that led
the Zen to prefer black and white sketches to the elaborately coloured
paintings of the classic Buddhist School. Some of the Zen even became
iconoclastic as a result of their endeavor to recognise the Buddha in
themselves rather than through images and symbolism. We find Tankawosho
breaking up a wooden statue of Buddha on a wintry day to make a fire.
"What sacrilege!" said the horror-stricken bystander. "I wish to get
the Shali out of the ashes," calmly rejoined the Zen. "But you certainly
will not get Shali from this image!" was the angry retort, to which
Tanka replied, "If I do not, this is certainly not a Buddha and I
am committing no sacrilege." Then he turned to warm himself over the
kindling fire.

A special contribution of Zen to Eastern thought was its recognition of
the mundane as of equal importance with the spiritual. It held that
in the great relation of things there was no distinction of small and
great, an atom possessing equal possibilities with the universe. The
seeker for perfection must discover in his own life the reflection
of the inner light. The organisation of the Zen monastery was very
significant of this point of view. To every member, except the abbot,
was assigned some special work in the caretaking of the monastery, and
curiously enough, to the novices was committed the lighter duties, while
to the most respected and advanced monks were given the more irksome
and menial tasks. Such services formed a part of the Zen discipline
and every least action must be done absolutely perfectly. Thus many a
weighty discussion ensued while weeding the garden, paring a turnip,
or serving tea. The whole ideal of Teaism is a result of this Zen
conception of greatness in the smallest incidents of life. Taoism
furnished the basis for aesthetic ideals, Zennism made them practical.

IV. The Tea-Room

To European architects brought up on the traditions of