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Chaos and Cosmos in Zen

Published online by Cambridge University Press:  28 February 2024

Eiko Kawamura
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In the chapter “Fit for Emperors and Kings,” the Chinese philosopher Chuang-tzu relates the myth of Hun-tun, the emperor of chaos, who died when the seven sense openings were bored into him. The story goes:

Shu, the ruler of the Southern Sea, and Hu, the ruler of the Northern Sea, met in the realm of Hun-tun, the emperor of the Center, that is to say in the world of true reality that contradicted their own as being one of vast disorder. Hun-tun received the two emperors warmly, and they both overcame their knowledge-based and conceptional consciousness, entirely forgot the evaluating, one-sided viewpoint of differentiation. Thus they enjoyed the world of true reality, the land of Hun-tun, Emperor Chaos. Subsequently the two guests wondered how they could possibly repay the kindness of Hun-tun. Concluding their consultation, they decided to present Hun-tun with seven openings — the sense doors of the eyes, ears, mouth, and nose. They duly proceeded to bore one opening into Hun-tun every day. However, on the seventh day, when he was finally becoming like a human being, Hun-tun died.

Type
Research Article
Information
Diogenes , Volume 42 , Issue 165 , March 1994 , pp. 67 - 83
Copyright
Copyright © 1994 Fédération Internationale des Sociétés de Philosophie / International Federation of Philosophical Societies (FISP)

References

Notes

1. See Chuang-tzu, in: M. Fudunaga, ed. Chugoku koten sen 12, (Tokyo, 1984), 337ff. English translation of the entire text: B. Watson, ed., The Complete Works of Chuang-tzu (New York, 1968).

2. See Dogen, Shō bogenzo, translated by Y. Yokoi, (Tokyo, 1986), vol. I, 163.

3. See Mo-ho p'an-yo p'o-lo mi-jiao, "Yu-fou p'in," No. 11.

4. See Nāgārjuna, Mādyamika sastra 24; M. Saigusa ed., Churō n (Tokyo, 1984).

5. See T. Yamanouchi, Logos to Pemma (Tokyo, 1974).

6. S. Hirata, ed., Mumonkan (Tokyo, 1969), 146.

7. See Y. Iriya, ed., Ryōkan shishū (Tokyo, 1982), 87.

8. In Christianity, all things of this world can only be grasped as images in a mir ror (see Letter to the Corinthians, 13.12). In Zen, on the other hand, the relation be tween mind and all things is like that between two mirrors that reflect each other without limit.

9. S. Nakamura and T. Otani, eds., Basho kushū (Tokyo, 1962), 58.

10. K. Kazemaki and Y. Kojma, eds., Sanka shū (Tokyo, 1965), 52.

11. S. Sugira et al., eds., Basho bunshū (Tokyo, 1981), 52.

12. See note 2 above.

13. S. Nakamura and T. Otani, eds., Basho (note 9 above), 129.

14. S. Sugiura et al., eds., Basho (note 11 above), 70.