3. Satori is the raison d’être of Zen, and without which Zen is no Zen. Therefore every contrivance (_upāya_) disciplinary or doctrinal is directed toward the attainment of satori. Zen masters could not remain patient for satori to come by itself, that is, to come sporadically and at its own pleasure. They earnestly seek out some way to make people deliberately or systematically realise the truth of Zen. Their manifestly enigmatical presentations of it were mostly to create a state of mind in their disciples, which would pave the way to the enlightenment of Zen. All the intellectual demonstrations and exhortatory persuasions so far carried out by most religious and philosophical leaders failed to produce the desired effect. The disciples were led further and further astray. Especially when Buddhism was introduced into China with all its Indian equipments, with its highly metaphysical abstractions, and in a most complicated system of moral discipline, the Chinese were at a loss how to grasp the central point of the doctrine of Buddhism. Daruma, Yeno, Baso, and other masters noticed the fact. The natural outcome was the proclamation of Zen, satori was placed above Sutra-reading and scholarly discussion of the Śastras, and it came to be identified with Zen. Zen therefore without satori is like pepper without its pungency. But at the same time we must not forget that there is such a thing as too much satori, which is indeed to be detested. 4. This emphasising in Zen of satori above everything else makes the fact quite significant that Zen is not a system of dhyana as practised in India and by other schools of Buddhism than the Zen. By dhyana is understood popularly a kind of meditation or contemplation, that is, the fixing of thought, especially in Mahayana Buddhism, on the doctrine of emptiness (_śūnyatā_). When the mind is so trained as to be able to realise the state of perfect void in which there is not a trace of consciousness left, even the sense of being unconscious having departed, in other words, when all forms of mental activity are swept clean from the field of consciousness which is now like a sky devoid of every speck of cloud, a mere broad expanse of blue, dhyana is said to have reached its perfection. This may be called ecstasy or trance, but it is not Zen. In Zen there must be a satori; there must be a general mental upheaval which destroys the old accumulations of intellectuality and lays down a foundation for a new faith; there must be the awakening of a new sense which will review the old things from an angle of perception entirely and most refreshingly new. In dhyana there are none of these things, for it is merely a quieting exercise of the mind. As such it has doubtless its own merits, but Zen ought not to be identified with such dhyanas. The Buddha therefore got dissatisfied with his two Sankhya teachers, in whose teaching the meditations were so many stages of self-abstraction or thought-annihilation.