.


PP.59

    The similarities  between  William Blake's  philosophical
system and that of Buddhism (particularly the Ch'an(a) or Zen
School) are no less  than  astonishing.  One  is struck  by a
fundamental  similitude  underlying the teaching of the Ch'an
school and that of Blake's radical epistemology. Scholars are
aware that William Blake (1757-1827) knew the BhagavadGita in
its first English translation  by Sir Charles Wilkins (1785).
Blake's A Descriptive  Catalogue of Pictures (1809) even has
an  entry  for  a  piece  called  "The  Bramins-A   Drawing."
Moreover, Kathleen  Raine suggests  that Blake knew "some  of
the Proceedings  off the Calcutta  Society of Bengal promoted
by Sir William Jones."(1) Further, Blake believed fundamentally
All Religions are One (1788). He wrote, "As all men are alike
(tho, infinitely  various) So all Religions & as all similars
have  one  source."(2) It  was  also  his  opinion  that"The
philosophy of the east taught the first principles of human
perception."(3)
    Although the above constitute  enough evidence to suggest
Blake's  familiarity  with  the  East  (particularly   Indian
thinking  as found in the Vedic  tradition) they do not fully
explain  the  strange  parallelism  of  thought  between  the
English   poet-painter's   mythic  philosophy   and  that  of
Mahayanna  Buddhism.
    A supremely  important  component  of  Blake's  prophetic
mythological  writings, especially  Jerusalem  (1804-20) and
Milton  (1804), is the concept  of the  Four  Zoas.  Briefly,
these  Four  Zoas make up the unified  psyche  of Albion, the
Universal Man.  Each of the Four Zoas represents an aspect of
the personality  of Universal Map.  Christine Gallant equates
the Four Zoas with  the four  aspects  of the personality  in
Jungian psycho-


P.60

    logy.Thinking,  Feeling,  Sensation,  and  Intuition).(4)
Urizen   is  the  Zoa  that  most  broadly   represents   the
intellectual faculties. Luvah is the emotional aspect of man.
Tharmas  is the essence  of the bodily  form of the universal
Albion.  Urthona is the Zoa most closely associated  with the
imagination, which  Blake  considers  the seat of wisdom.  In
Blakean mythology, the harmonious integration  of the Zoas is
disrupted when Urizen (the intellectual  principle) attempts,
and succeeds, in usurping  Urthona  (the  wisdom  principle).
Then  the zoas  begin  to fight  amongst  themselves, as each
tries to function as an autonomous  principle  apart from the
others.

       And the Four Zoas clouded  rage East & West & North  &
         South
       They  change  their  situations, in  the
         Universal  Man.
       Albion  groans,  he  sees  the
         Elements  divide  before his face..
       And Urizen assumes  the East, Luvah  assumes
         the South...
       And  the Four  Zoa's  who are the Four  Eternal
         Senses  of Man

Urizen, whose  original  position  is in the south, displaces
Luvah in the East.  Subsequently, Luvah assumes  the southern
position, thus fragmenting  the original harmony of the four.
Urizen(the   intellect)  comes  to  domininate   the  psychic
terrain,  dividing  reality  into  dualistic  qualities.  The
senses  are darkened, as they are no longer  able to perceive
reality  as a complex  of unified  psychic properties.
    Blake  interprets  the  rise  of Urizen  to the  fore  of
consciousness  as the main cause  of the loss  of "The Divine
Vision," or the vision  of the infinite  in all things.  This
vision  is the  ability  to perceive  God, or the  ground  of
existence, in everything  and everywhere.  As a result of the
loss  of  this  vision,  the  intellect  that  now  dominates
perception  sees only the ratio  between  things, for "He who
sees the Infinite  in all things  sees  God.  He who sees the
ratio only sees himself."(6)
    It is Los, the primary  emanation  of Urthona (the wisdom
principle),  that  attempts  to  restore  the  dis-integrated
psyche. A well known Blake scholar explains:


P.61

         Urezen is the zoa who abstracts the creative
         principle  and reduces it to a ratio...Los  is
         the  creative  principle   that  raises  man's
         fallen  single  vision  into total  vision  of
         fourfoldness.  He is the visionary process the
         visionary   eye  of  a  visionary   body,  the
         archetype  of the  artist  prophet.  Los  acts
         against   Urizen,  whose   sole  purpose   for
         existing  is to constantly  reduce  man to the
         ratio of things known.(7)

     Although  Blake's  mythic system differs  from the Ch'an
tradition,   Buddhists    generally   recognize    that   the
intellectual  faculty  in  man  is  something  that  must  be
under-cut in order to properly apprehend the essence of the
teaching.(8) The  assumption  is not that  the  intellect  is
inherently  evil, but  that  it  simply  does  not  know  its
proper  place.  For "Ch'an practice  is not simply  concerned
with the removal of the discriminative  processes  of thought
it also involves the positive reinforcement of wholesome
qualities  of the mind."(9) That  is to say, rationality  and
intellection   play  essential   roles  in  decision  making,
planning, envir  onment  assessment, and such considerations.
However, if the  intellect  comes  to dominate, the field  of
consciousness darkens. As D.T. Suzuki rhetorically asks:


         Are we not complete  in ourselves  and each in
         himself? Life as it is lived  suffices.  It is
         only when the disquieting  intellect  steps in
         and tries  to murder  it that  we stop to live
         and  imagine  ourselves  to be short  of or in
         something. Let the intellect alone, it has its
         usefulness  in its proper  sphere, but  let it
         not interfere with the life-stream. If you are
         at all tempted  to look  into  it, do so while
         letting  it flow.  The  fact  of flowing  must
         under no circumstances  be arrested or meddled
         with, for the moment  your  hands  are  dipped
         into  it,  its  transparency  is  disturbed,it
         ceases  to reflect  your image which  you have
         had from the very beginning  and will continue
         to have to the end of time.(10)

P.62

    Here, Blake  and Ch'an  are in full  agreement  as to the
nature  of the  intellect.  Both  see  the  intellect  not as
inherently  evil, but as overly  active in the normal psyche.
Ch'an,  with  its  characteristic   lack  of  all  extraneous
symbolism, points directly to the matter, while Blake employs
a heavily symbolic  mythology  (perhaps  more similar  to the
Tibetan tradition) to demonstrate  the intellect's aggressive
dominance.  Furthermore, both agree that the original  nature
of man is pure, and remains  so if left alone by the meddling
intellect. The Divine Vision, B1ake maintains, is the natural
prelapsarian  state of the integrated psyche in which all the
zoas are harmoniously balanced. The Divine Vision is obscured
from  our  everyday   consciousness   because   the  renegade
intellect  (Urizen) can  see  only  the  ratio, and  not  the
infinity  that  lies  just  beneath  it.  "For man has closed
himself up, till he sees all thro' narrow chinks of his
cavern." (11) When the psyche is re-integrated the experience
of infinity  is naturally  restored;  for "the Divine  Vision
remains Every-where Forever.  ''(12) Kathleen Raine amplifies
this insight:

     'Everything that lives is holy' because the divine
     spirit  in man is the ground, is the place, is the
     nature   of  all  existent   things   when   truly
     understood.  The holiness of life is not something
     predicated, as an attribute, but  inherent  in the
     divine nature of the ground.. and [is] in its
     essence therefore both living and holy.(13)

    Blake's insistence  on the originally  pure nature of the
mind becomes particularly  interesting  when compared  to the
Ch'an conception of Buddha-nature.  A well know koan(l4) asks
the aspirant  'Does  a dog have  Buddha-nature?' in hopes  of
awakening the monk to an awareness of the fundamental  nature
of reality. The function of the koan is to "blot out by sheer
force of the will all the discursive  traces  of intellection
whereby students of Zen prepare their consciousness to be the
proper ground for intuitive knowledge to burst out."(15) Both
terms, The Divine Vision and Buddha-nature, are synonyms  for
this ground that is eternal and abiding,


P.63

although  this ground is often not recognized  as such by our
minds.  This  is what  the  monk  is asked  to recognize, not
intellectually, but  intuitively.  "The  Buddha-nature  is  a
spontaneous  generation in the sense that it is not a product
of intellection, nor of imagination."(l6) Further, that  this
primal  reality  (Buddha-nature) is the ground from which all
"things"  spring, means that all things (dharmas) have Buddha
nature.

         Reality  is  all-inclusive, there  is  nothing
         that  can be outside  of it.Because  it is all
         inclusive, it is the fullness of things, not a
         content free abstraction, as the intellect  is
         too frequently  apt to make  it.  It is not  a
         mere aggregate  of individual  objects, nor is
         it something other than the objects. It is not
         something   that   is  imposed   upon   things
         stringing   them  together  and  holding  them
         together from the outside. It is the principle
         of  integration  residing  inside  things  and
         identical with them(17)

Why then,one might ask, is this primary  reality  not readily
apparent  in our everday  life? Both Blakean  philosophy  and
Buddhism  lay the blame, once again, on the intellect.  Blake
points out that "reason usurps its place & governs the
unwilling."(18) Ch'an Buddhism has it that:

         The intellect, forgetting  its own nature  and
         limitations,  persuades  itself  into thinking
         there is an 'I' effecting union with a 'not-I'
         and  proclaims  this  'union'  to  be a mystic
         experience, the whole thing turns  topsy-turvy
         and  a 'I'  with  all its egocentric  impulses
         comes to assert itself.(19)

    In Blakean  mythology, Urizen  (the intellect) usurps the
place  of Urthona  (the  wisdom  principle), thus creating  a
primary bifurcation in consciousness and obscuring the Divine
Vision.  For Blake, the loss of the Divine Vision is the root
of all the woes of humankind.  When humankind  can awake from
the dream of Urizen, we return to our original  nature.  This
return  is a king of reversion  back  to a unified  field  of
consciousness.


P.64


Indeed, the restoration  of the Divine Vision is the theme of
Blake's  three greatest  prophetic  poems: Jerusalem, Milton,
and The Four Zoas (1797).
    Ch'an  also suggests  that a reversion  (or revulsion) is
needed  in the  deepest  seat  of consciousness  in order  to
restore  the mind  to its original  nature.  Both  Blake  and
Buddhism  often employ the analogy of awakening  as if from a
dream to suggest this reversion in consciousness.  That is to
say,  a  re-orientation   of  consciousness   relegates   the
intellect  to its proper  sphere, thus  making  possible  the
direct  apprehension  the  most  fundamental  reality.   D.T.
Suzuki, in his Studies  in the Lankavatara  Sutra  (an Indian
text of major importance to the Ch'an school), describes this
turning-about in the deepest recesses of consciousness as:

         a    revulsion    toward    true    perception
         (paravritti)...[which]  marks  the culmination
         of   the   practical    psychology    of   the
         Lankavatara, for it is through  this fact that
         the realization of Pratyatmaryajnanagocara  is
         possible, and this realization  is the central
         theme  of the discourse...The  new orientation
         takes   place   when   the   ego-centric   and
         evilcreating  discrimination  based  upon  the
         dualism  of subject  and object ceases  by the
         realization  that there  is no external  world
         besides what is perceived within the self; and
         this   realization    is   effected   by   the
         cultivation of the  intellect known as
         non-discriminative and transcendental...  This
         sudden  turning  is in a sense re-turning, the
         Alaya or Tathagata-garbha  returns  by this to
         its original purity (suddha) happiness (sukha)
         and eternal  nature  which is above  pravritti
         and nirvritti (rise and disappearance).(20)

There are two pertinent  concepts in the above quotation from
Suzuki that have correlates in Blakean philosophy.  The first
is  the  "revulsion   toward   a  true   perception."   'True
perception'  as it is  used  here  is synomous  with  Blake's
Divine  Vision.  The second  pertinent  concept  is that this
revulsion is in a sense a re-turning  to the originally  pure
nature  of the mind.  For Blake also, the triumph  of Urthona
over Urizen marks a return


P.65

to the fundamentally pure ground of being.
    Let us take a closer  look  at the concept  of the Divine
Vision  in Blakean  Mythology.  To recapitulate, the  central
discourse of Blake's prophetic writings is the restoration of
the Divine  Vision, by means of the reinstatement  of Urthona
to his  rightful  place  in the  seat  of consciousness  When
Urthona is restored, reality is no longer perceived in ratio.
No longer are the senses darkened  and petrified  against the
infinite.  William  Blake  and Ch'an  Buddhism  suggest  that
reality  as  it  appears  to  our  consciousness  is, in some
senses, a "reflection" of our psyche. That is, if the mind is
fragmented  it can  only  perceive  in  terms  of  ratio.  By
contrast, the unified mind perceives  a fundamental  unity in
multiplicity. In Ch'an thinking this is known as the doctrine
of 'mind-only."(21) In Blakean terms:

         Rivers Mountains Cities Villages
         All are Humman & when you enter into their
          Bosom you bear your Heaven
         And  Earth  & all  you  behold  tho  it appears
           Without it is Within
         In your Imagination  of which this
             World of Mortality is but a Shadow.(22)

    In slightly  different  terms we read that "If Perceptive
Organs  vary: Objects  of  Perception  seem  to vary: If  the
Perceptive Organs Close: Their Objects seem to close
also."(23) This  is why for Blake, "A fool  sees not the same
tree as the wise man sees."(24) When perception is cleared of
egoistic  and  intellectual  obstructions, the infinite, that
"which was hid," is once again known.  The restoration of the
Divine Vision  is equated  to the re-unification  of the Four
Zoas.  When Urizen usurps  Urthona, the Zoas cease to operate
in conjunction with each other. The result is the loss of the
Divine Vision.  The re-unification  of the Zoas is tantamount
to the recovery of this lost vision. It is Los, the emanation
of  the  Urthona  principle,  who  struggles   to  bring  the
rebellious  Zoas  back to their  proper  spheres.  Los is the
"fiery prophet" of the wisdom principle (Urthona)

P.66


and  the  rightful  seat  of consciousness.  Urthona  is both
wisdom  and imagination, for Blake.  Once  one remembers  his
dual   vocation   as  poet   and  painter,  it  is  perfectly
understandable   that  imagination  should  be  equated  with
wisdom.
    However, Ch'an equates  imagination  with delusion, which
arises out of the habit energy  of the mind.  Although  Ch'an
Buddhism's  use  of  the  term  imagination  seems  to  be  a
contradiction  of Blake's  use of the term, the problem  is a
difference  in  terminology,  rather  than  philosophy.   For
Imagination  is  in Blakean  philosophy  the  anti-thesis  of
delusion. He writes in his annotations to Wordsworth's poems:
"One Power alone makes a Poet.-Imagination, The Divine
Vision."(25) Thus  Imagination  and  The  Divine  Vision  are
synonymous  terms for the wisdom  principle, rather  than the
opposition  of truth and fancy.  The Ch'an school of Buddhism
recognizes  Prajna  as the wisdom principle.  Thus both Blake
and the Ch'an tradition  recognize wisdom (Urthona and Prajna
respectively) as the rightful  seat of consciousness.  Suzuki
explains  the Ch'an concept  of Prajna  in his Essays  in Zen
Buddhism:  First Series:

         It was the presence  in every individual  of a
         faculty  designated   by  the  Mahayanist   as
         Prajna. This was the first principle that made
         Enlightenment possible in us as well as in the
         Buddha.  Without  Prajna  there  could  be  no
         Enlightenment, which was the highest principle
         in our possession...Enlightenment consisted in
         personally  realizing  the truth, ultimate and
         absolute  and capable of affirmation.  Thus we
         are   all   Bodhisattvas    now,   beings   of
         Enlightenment,  if  not   in  actuality,  then
         potentially.     Bodhisattvas     are     also
         Prajna-sattvas, as we are universally  endowed
         with  Prajna, when fully  and truly  operating,
         will realize in us Enlightenment...(26)

    Here two truths are observed  in the Buddhist  tradition;
the first is demonstrated  in Suzuki's correlation  of Prajna
with  Enlightenment, and  that  it  is  an  active  principle
capable of affirmation. The second important


P.67


feature  of this passage  is the implication  that all people
possess  the  quality  of  Enlightenment, but  may  not  have
actualized it.  "Hence the Mahayana doctrine that all beings,
sentient  or nonsentient, are endowed with the Buddha-nature,
and that our minds are the Buddha-mind..."(27) Here is Prajna
extended to its fullest potential.
    The question  then  naturally  arises: If Prajna  and The
Divine Vision are the same principle  of wisdom operating  in
two different systems, and Prajna facilitates the realization
of Enlightenment, do these truths correlate The Divine Vision
in Blakean  philosophy  with Enlightenment, as Buddhists  use
the term? In order  to answer  this  question, let us take  a
closer look at each of these important concepts.
    The restoration  of The Divine  Vision  is the concluding
action  of  the  three  major  Blakean   prophecies:  Milton,
Jerusalem.  and The Four Zoas.  As such, we cannot  underrate
the importance  of The Divine Vision.  Blake equates  it with
awakening,  affirmation, and  the  ability  to  perceive  the
infinite  in all things.  It has  been  said  the  The Divine
Vision is restored when The Four Zoas are reintegrated.  This
means that Urthona  (wisdom) once again becomes the governing
principle  of consciousness;  and further, that the remaining
three Zoas harmoniously  follow the edicts  of Urthona.  Here
there is a marked similarity with C. G.  Jung's psychology of
Integration. According to Jung, 'Integration...

         ...is an act of self-recollection, a gathering
         together  of  what  is  scatered, of  all  the
         things  in us that  have never  been  properly
         related, and coming to terms with oneself with
         a view of
         achieving full consciousness.(28)

The  re-unification  (or  'gathering  together') of The Four
Zoas  is  also  for  Blake  the  means  for  achieving   full
consciousness.  This re-unification  awakens the sleeper from
the  cold  dreams  of  Urizen, restores  sensual  perception,
exposes  the Infinite  where  there  was only finiteness  and
ratio.   Through   the  process  of  self-examination,  Blake
proposes that humankind can awaken to Enlightenment.

P.68


         All that can be annihilated must be
         annihilated...
         the Reasoning Power in Man
         This  is  a false  Body;  an  Incrustation  over  my
         immortal
         Spirit; a Selfhood, which must be put off &
         annihilated  always
         To cleanse the Face of my Spirit by
         Self-examination.(29)

    Ch'an   Buddhism   also  recognizes   the  necessity   of
self-examination   as   a  means   to  the   realization   of
enlightenment. Self examination culminates in the recovery of
the Self's  native unlimitedness, which is then expressed  on
the field of perception.

      The  essential  discipline  of  Zen  consists  in
      emptying   the  self   of  all  it  psychological
      contents, in  stripping  the  self  of all  those
      trappings,      moral,     philosophical,     and
      spiritual,with which it has adorned  itself  ever
      since the first awakening of consciousness.  When
      the self thus stands in its native  nakedness, it
      defies all description.(30)

Further,  "The  self  in  its  is-ness,  pure  and  simple,is
comparable to a circle without circumference  and, therefore,
with its center nowhere-which is everywhere.  Or it is like a
zero   that   is  equal   to,  or  rather   identical   with,
infinity."(31) This Zen analogy of the Self as identical with
infinity is precisely the analogy that Blake uses to describe
the  effect  of  the  restoration  of The  Divine  Vision  on
consciousness.  In a well  known  passage  from  Auguries  of
Innocence Blake illustrates  this profound identification  of
Self with infinity:

         To see a World in a Grain of Sand
         And a Heaven in a Wild Flower
         Hold Infinity  in the palm of your hand
         And Eternity in an hour(32)

It is no coincidence that D.  T.  Suzuki quotes the very same
passage in his


P.69


Essays  in Zen Buddhism: First Series(33) to demonstrate  the
fullness of Zen experience. The world is able to be perceived
in  a grain  of sand  because  the  self, having  its  center
everywhere, can identify  itself in the "Minute  Particulars"
of  our  world.  Every  encounter  becomes  a  potential  for
enlightenment.  The self no longer stands against  the other,
but rather  becomes  the other.  That  is why, for Blake,'The
most sublime  act is to set other  before  you."(34) Further,
this experience  (Prajna or The Divine Vision )makes possible
an identification with the most ordinary of things.  In Songs
of  Expenrience   (1794)  it  is  a  common  fly  that  Blake
identifies with:

               Am not I
               a fly like thee?
               Or art not thou
               A man like me?(35)

In Ch'an  Buddhism  this identification  plays  a key role in
shaping the philosophy  of the Bodhisattva, and even develops
into the Mahayana doctrine of "mind only'' which is advocated
by the Lankavatara Sutra.  This sutra states that "When there
takes  place  a revulsion  at the seat  of discrimination  by
realizing   that   external   objects   are  appearances   or
manifestations   of  of  one's   own  mind,  then  there   is
deliverance, which  is not annihilation."(36) This  revulsion
has been described  above as Enlightenment, a recognition  of
Prajna(The  Divine  Vision) in one's own mind.  Once external
objects  are  viewed  as manifestations  of ones  own mind, a
profound idenfification can take place which unifies the once
bifurcated  experience  that  interprets  only  in  terms  of
subject  and  object.  Blake  and  Ch'an  both  realize  this
profound  identification  as the  necessary  ground  of human
experience.   This   realization   is  for   the   Mahayanist
Enlightenment and for Blake The Divine Vision.
    In conclusion, then, we notice  that even though  Blakean
and Ch'an philosophies  differ, a strange parallelism emerges
that defines a purely historical explanation.  Although Blake
employs an elaborate system of


P.70


mythological  figures  to  give  flight  to his  thought, his
primary  concern  is the  restoration  of The  Divine  Vision
(Enlightenment) This is clearly  the main thrust  of his epic
prophetic   poems  that  were  painstakingly   engraved   and
illuminated.
    Ch'an  Buddhism,  although  avoiding  the  use  of  heavy
symbology,   primarily   emphasizes   the   realization    of
Enlightenment  through  the  recognition  of  Prajna, or  the
wisdom principle.  Ch'an points directly to the matter, being
suspicious of both extraneous symbolism and language.  On the
other hand, Blake describes this realization  in terms of the
restoration  of the Zoa Urthona (the wisdom principle) to the
seat of consciousness. However, both agree that the intellect
is  the  primary  reason  for  the  obscuring  of the  wisdom
principle.
    For those readers who desire further explanation of these
seeming  strange  parallelisms  between  Blakean  and  Ch'an,
consider C. G.  Jung's comments as he attempts to explain the
similitude he saw between the Eastern mind and the Western:

         [I]t must  be pointed  out  that  just  as the
         human body shows a common anatomy over and
         above  all  racial  differences,  so, too, the
         psyche    possesses    a   common   substratum
         transcending all differences in culture and
         consciousness...This  [collective] unconscious
         psyche, common to all mankind does not consist
         merely   of  contents   capable   of  becoming
         conscious, but of latent  dispositions  toward
         certain identical  reactions...  This explains
         the analogy, sometimes  even identity, between
         various  myth-motifs,  and  symbols,  and  the
         possibility  of human beings making themselves
         mutually  understood.  The  various  lines  of
         psychic  development  start  from  one  common
         stock  whose  roots  reach  back  into all the
         strata of the past.(37)

From  here it is hardly  a giant  leap to suggest  that Ch'an
Enlightenment  and Blake's  The Divine Vision are fundamental
and omnipresent  experiences  (though  often obscured) in the
psyche of all human-kind (past and

P.71

present). The concept of Enlightenment can be found in nearly
every  religious  (and often philosophical) tradition, though
it will be necessarily  couched in the symbology and language
of the culture through which the experience comes. Perhaps it
is here that we may come  most closely  to an explanation  of
the similarities  between Blakean and Ch'an Buddhist thought.
It   may   be   suggested,  then,  that   Blake   experienced
Enlightenment  (The  Divine  Vision) and expressed  it in the
symbols  and  language  available  to him  from  his  Western
cultural heritage, while Ch'an expresses Enlightenment in the
terms made available in Eastern culture.

Kyungnam University
Masan, South Korea

                    Notes

1.Raine, Kathleen.  1979.  Blake  and  the New Age.  (London:
  Beorge Allen & Unwin), p.169.
2.Blake, William.  1988.  The Complete  Poetry  and Prose  of
  William Blake.  Edited by David V.  Erdman.  Commentary  by
  Harold Bloom. (New York:Doubleday), p.2.
3.Ibid. p.39
4.Gallant,Christine. 1978. Blake and the Assimilation of Chao
  .s (New Jersey: Princeton University Press),p.118.
5.Blake, William.  The Complete  Poetry  and Prose  of Wiliam
  Blake, p.178.
6.Ibid., p.3.
7.Abrahams,Cecil  Anthony.  1978.  William  Blake's  Fourfold
  Man.(Bonn:Bouvier Verlag Herber Grundmann),p.31.
8.Walpola  Rahula  has it that "Nirvana  is beyond  logic and
  reasoning (atakka-vacara). However   much  we  may  engage,
  often as a vain intellectual pastime, in highly speculative
  discussions regarding Nirvana or Ultimate Truth or Reality,
  we shall never understand it in that way." Rahula, Walpola.
  1959.  What the Buddha Taught. (New York: Grove Press, Inc)
  ,p.43.


P.72

9.Buswell,  Robert   E.   "  Ch'an  Hermeneutics."   Buddhist
  Hermeneutics.,edited by Lopez, Donald S., 231-256. (Honolul
  u:University of Hawaii Press, 1988), p.240.
10.Suzuki, Teitaro  Daisetz.  Essays  in Zen buddhism.  First
   Series.  1927.Reprint.  (New  York"  Grove  Weidenfield),.
   1961,p.19.
11.Blake.  William.  The Complete Poetry and Prose of William
   Blake ,p.39.
12.Ibid.,p.116.
13.Raine, Kathleen. Blake and the New Age, p.29.
14.For a more in-depth discussion of the Koan practice in Zen
   see: Dumoulin, Heinrich.  1994.  Zen  Buddhism: A  History
   Volume     1.     (New    York:    Simon     &    Schuster
   Macmillan),pp.245-256.
15.Suzuki  Teitaro  Daisetz.  Essays  in Zen buddhism: Second
   Series. 1933.Reprint. (London:Rider and Company,1950)p.310
16.Ibid.,p.139.
17.Suzuki Teitaro Daisetz. " The Buddhist Conception of
   Reality."  The  Buddha  Eye: An  Anthology  of  the  Kyoto
   School., edited by Frank, Frederick, 89-110. (New
   York.Crossroad Publishing Co., 1991)p.99.
18.Blake William.  The Complete  Poetry  and Prose of William
   Blake ,p.34.
19.Suzuki  Teitaro  Daisetz, "  The  Buddhist  Conception  of
   Reality," p.100.
20.Suzuki,Teitaro Daisetz.  Studies in the Lankvatara  Sutra.
   1930. Reprint.   (Taipei:  SMC  Publishing   Inc.,  1991.)
   p.184-185.
21.This emphasis on "mind-only" eventually developed into the
   Wei-Shih(a) or Consciousness-Only school of Buddhism.  For
   a discussion  of this schol in a historical  context  see:
   Wing-Tsit Chan.1963.  A Source Book in Chinese Philosophy.
   (New Jersey: Princeton University Press),pp.370-395.
22.Blake, William.  The Complete  Poetry and Prose of William
   Blake, p.225.
23.Ibid.,p.177
24.Ibid.,p.35.
25.Ibid.,p.665.
26.Suzuki  Teitaro  Daisetz.  Essays  in  Zen  Buddhism:First
   Series,p.64
27.Ibid.,pp.64-65
28.Jung, Carl G. 1958. Psyche and Symbol. Edited by Violet S.
   de Laszlo. (New York : Doubleday),p.213
29.Blake, william.  The Complete  Poetry and Prose of William
   Blake ,p.142.
30.Suzuki  Teitaro  Daisetz.  "Self  the  Unattainable."  The
   Buddha  Eye: An Anthology  of the Kyoto School, edited  by
   Frank,  Frederick  (New  York:


P.73


   Crowwroad  Publishing  Co., 1991),p.15.
31.Ibid., p.16.
32.Blake, William.  The Complete  Poetry and Prose of William
   Blake, p.490.
33.Suzuki, Teitaro  Daisetz.  Essays  in Zen  Buddhism: First
   Series, p.282
34.Blake, William.  The Complete  Poetry and Prose of William
   Blake , p.36.
35.Ibid., p.23.
36.Suzuki, Teitaro Daisetz. Studies in the Lankvatara Sutra,
   p.152
37 Wilhelm, Richard., and Jung C.G., The Secret of the Golden
   Flower.   1931.   Reprint.   (New  York:  Harcourt   Brace
   Jovanovich, Inc., 1962), p.87.

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