its dilapidations when we read this: “There were no roofs and the stars shone through at night. Nor was there any floor. It was necessary to have a rain-hat and to put on a pair of high _getas_ when anything was going on while raining in the main part of the temple. All the property attached to it was in the hands of the creditors, and the priestly belongings were mortgaged to the merchants.”—This was the beginning of Hakuin’s career. There are many other notable ones, the history of Zen abounds with such instances. The idea however is not to practise asceticism, it is the “maturing,” as they have properly designated, of one’s moral character. Many serpents and adders are waiting at the porch, and if one fails to trample them down effectively, they raise the heads again and the whole edifice of moral culture built up in vision may collapse even in one day. Antinomianism is also the pitfall for Zen followers, against which a constant vigil is needed. Hence this “maturing.” IX In some respects, no doubt, this kind of education prevailing at the Zendo is behind the times. But its guiding principles such as simplification of life, not wasting a moment idly, self-independence, and what they call “secret virtue,” are sound for all ages. Especially, this latter is one of the most characteristic features of Zen discipline. “Secret virtue” means practising goodness without any thought of recognition, neither by others nor by oneself. The Christians may call this the doing of “Thy Will.” A child is drowned, and I get into the water, and it is saved. What was to be done was done. Nothing more is thought of it. I walk away and never turn back. A cloud passes, and the sky is as blue and as broad as ever. Zen calls it a “deed without merit,” and compares it to a man’s work who tries to fill up a well with snow.