David Jones, artist and poet (1895-1974) begins his PREFACE TO THE ANATHEMATA :
'I have made a heap of all that I could find.' (1) So wrote Nennius, or whoever composed the introductory matter to Historia Brittonum. He speaks of an 'inward wound' which was caused by the fear that certain things dear to him 'should be like smoke dissipated'. Further, he says, 'not trusting my own learning, which is none at all, but partly from writings and monuments of the ancient inhabitants of Britain, partly from the annals of the Romans and the chronicles of the sacred fathers, Isidore, Hieronymous, Prosper, Eusebius and from the histories of the Scots and Saxons although our enemies . . . I have lispingly put together this . . . about past transactions, that [this material] might not be trodden under foot'. (2)
(1) The actual words are coacervavi omne quod inveni, and occur in Prologue 2 to the Historia.
(2) Quoted from the translation of Prologue 1. See The Works of Gildas and Nennius, J.A.Giles, London 1841.
The Japanese and Korean term mu (Japanese: 無; Korean: 무)
or Chinese wu (traditional Chinese: 無; simplified Chinese: 无),
meaning "not have; without", is a key word in Buddhism, especially Zen traditions.
The Gateless Gate, which is a 13th-century collection of Chan or Zen kōans, uses wu or mu in its title (Wumenguan or Mumonkan
無門關) and first kōan case ("Zhao Zhou's Dog" 趙州狗子).
Chinese Chan calls the word mu 無 "the gate to enlightenment".
The Japanese Rinzai school classifies the Mu Kōan as hosshin
発心 "resolve to attain enlightenment", that is, appropriate for beginners seeking kenshō "to see the Buddha-nature"'.
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