[f145] Dharaṇī is a Sanskrit term which comes from the root _dhṛi_, meaning “to hold.” In Buddhist phraseology, it is a collection, sometimes short, sometimes long, of exclamatory sentences which are not translated into other languages. It is not therefore at all intelligible when it is read by the monks as it is done in the Chinese and Japanese monasteries. But it is supposed to “hold” in it in some mysterious way something that is most meritorious and has the power to keep evil ones away. Later, dharanis and mantrams have grown confused with one another. [f146] The founder of Tenryuji, Kyoto. He is known as “Teacher of Seven Emperors.” 1274–1361. [f147] _San-ch‘an_ literally means “to attend or study Zen.” As it is popularly used now in Japan, it has, besides its general meaning, the special one as is referred to in the text. [f148] Formerly, this was an open affair, and all the mondos (askings and answerings) took place before the whole congregation, as is stated in the Regulations of Hyakujo. But, later, undesirable results followed, such as mere formalism, imitations, and other empty nonsenses. In modern Zen, therefore, all sanzen is private, except on formal occasions. [f149] While thus going around, he came to a house where an old woman refused to give him any rice; he however kept on standing in front of it, looking as if nothing were said to him. His mind was so intensely concentrated on the subject which concerned him most at the time. The woman got angry, because she thought he was altogether ignoring her and trying to have his own way. She struck him with a big broom with which she was sweeping and told him to depart right at once. The heavy broom smashed his large monkish hat and knocked him down on the ground. He was lying there for a while, and when he came to sense again, everything became to him clear and transparent. [f150] As to the life of his teacher, Daito, reference was made to it elsewhere. [f151] The wind is probably one of the best imageries to get us into the idea of non-attachment or Śūnyatā philosophy. The New Testament has at least one allusion to it when it says, “The wind bloweth as it listeth,” and here we see the Chinese mystics making use of the wind to depict his inner consciousness of absolute identity, which is also the Buddhist notion of the void. Now compare the following passage from Echkart: Darum ruft die Braue auch weiter: “Weiche von mir, mein Geliebter, weiche von mir”: “Alles, was irgend der Darstellung fähig ist, das halte ich nicht für Gott. Und so fliehe ich vor Gott, Gottes wegen!”—‘Ei, wo ist dann der Seele Bleiben?’—“Auf den Fittichen der Winde!” (Büttner, _Meister Eckeharts Schriften und Predigten_, Erster Band, p. 189.) “So flieche ich vor Gott, Gottes wegen,” reminds us of a Zen master who said, “I hate even to hear the name of the Buddha.” From the Zen point of view, “Gottes wegen,” may better be left out.