interpreted  within the context  of the disciple's  ready and
ripe state of being for the eventual satori or wu(g), and not
to be interpreted  in isolation or within the context of mere
pedagogy.  Furthermore, there  must be a clear  understanding
between  the  use  and  study  of  the  scriptures, including
listening   to   lectures,   and   the   understanding　　 and
concretization  of  the  ideas  thus  gained.   The  disciple
naturally  is  expected  to accomplish  both  and  to prepare
himself   diligently,  pliably   and  holistically,  for  the
climatic hint that might come at any moment to open his mind.
The crucial  hint  may come  in several  forms: the koan, the
shout, the  kick, the  slap,  silence,  etc.,  of  which  Zen
literature is replete.

P.56　　　　　　　　　　

　　 But let us return to the fundamental concepts of Buddhism
since Zen history unmistakably  records the understanding  of
these concepts in training and nourishment.  Belonging to the
Mahayana tradition, Zen utilizes many scriptures  within that
tradition,  such  as,  the  Diamond   Suutra,  La^nkaavataara
Suutra,　　 Madhyamaka　　 'Saastra,　　 Trim'sikaa,   Mahaayaa-
na'sraddhotpaada  'Saastra,  etc.,  but  any  Buddhist  would
quickly  remind us that these works have, as their basis, the
early  teachings  of the Buddha.  In this  sense, there  is a
continuity  in the whole Buddhist tradition and some scholars
have even stated that Zen is a rightful  return  to the early
Buddhist practice of seeking enlightenment  as exemplified by
the historical  Buddha.  Be that  as it may, it behooves  the
devotee  to learn and understand  what is in store for him in
the training  for enlightenment, such  training  entailing  a
complete mastery of the psychological  foundations of man.  I
will not go into the nature of man in any exhaustive way, but
present it in the broadest of outlines.
　　 The psychological nature of man is comprised of the basic
aggregates  of being  and the five skandhas  (ruupa, vedanaa,
samjnnaa, samskaara, vijnnaana).  In brief, these skandhas,as
the term itself reveals, are 'aggregating'  pheonomena, i.e.,
they are 'groupings'  or 'heapings'  that spell  out what  we
call individuality (pudgala) but, more specifically, are more
like individualizing  phenomenon.  Or, looked  at from the
other  side,  the  enlightened   side,  the  non-aggregating,
non-grouping, non-grasping  nature reveal a totally different
dimension  to a 'being'  where there is no hint of individua-
lity,  hence  the  non-self(anaatman) .   Ordinary   life  is
characterized always in terms of the aggregating pheomena due
to the inherent  grasping  and  clinging  to the elements  of
being.  The  nature  of being, as  we  normally  know  it, is
essentially  involved  in  the  establishment   of  something
permanent  and, coupled with this, there is the inability  to
ride out the impermanent rhythm of life.
　　 The  five  skandhas  completely  describe  man  from  his
corporeal  (ruupa) to the highly complex conscious (viijjanan)
realm  of existence.  The description  is even analyzed  into
realms  of being (12 aayatanas) which specify  the nature  of
contact   between   the   inner   ('subjective')  and   outer
('objective') realsm  of  man  and, still  further, into  the
finer complexes  of consciousness  (18 dhaatus) whereby  each
contact of inner and outer realms

P.57

produces   what  we  normally   refer  to  as  awareness   or
consciousness which becomes the basis of a full blown account
of ordinary cognitive and intel- lectual activity. Thus, just
to understand  the psychological  aspect  of man in the total
sense is an extremely  difficult  task that intimidates  all,