Samurai Great Men And Nature
All great men, whether they be poets or scientists or religio...
The Buddha Of Mercy
Virtue may be assailed, but never hurt;
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated[FN#29] land for the s...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
In addition to these considerations, which mainly depend on i...
Personalism Of B P Bowne
B. P. Bowne[FN#204] says: They (phenomena) are not phantoms o...
Man Is Neither Good-natured Nor Bad-natured According To Su Shih
The difficulty may be avoided by a theory given by Su Shih ...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment nor of
palm-leaves, nor in black and white, but one written in heart and
mind. On one occasion a King of Eastern India invited the venerable
Prajnyatara, the teacher of Bodhidharma, and his disciples to dinner
at his own palace.
Finding all the monks reciting the sacred sutras with the single
exception of the master, the Ring questioned Prajnyatara: Why do you
not, reverend sir, recite the Scriptures as others do? My poor
self, your majesty, replied he, does not go out to the objects of
sense in my expiration nor is it confined within body and mind in my
inspiration. Thus I constantly recite hundreds, thousands, and
millions of sacred sutras. In like manner the Emperor Wu, of the
Liang dynasty, once requested Chwen Hih (Fu Dai-shi) to give a
lecture on the Scriptures. Chwen went upon the platform, struck the
desk with a block of wood, and came down. Pao Chi (Ho-shi), a
Buddhist tutor to the Emperor, asked the perplexed monarch: Does
your Lordship understand him? No, answered His Majesty. The
lecture of the Great Teacher is over. As it is clear to you from
these examples, Zen holds that the faith must be based not on the
dead Scriptures, but on living facts, that one must turn over not the
gilt pages of the holy writ, but read between the lines in the holy
pages of daily life, that Buddha must be prayed not by word of mouth,
but by actual deed and work, and that one must split open, as the
author of Avatamsaka-sutra allegorically tells us, the smallest grain
of dirt to find therein a sutra equal in size to the whole world.
The so-called sutra, says Do-gen, covers the whole universe. It
transcends time and space. It is written with the characters of
heaven, of man, of beasts, of Asuras,[FN#13l] of hundreds of grass,
and of thousands of trees. There are characters, some long, some
short, some round, some square, some blue, some red, some yellow, and
some white-in short, all the phenomena in the universe are the
characters with which the sutra is written. Shakya Muni read that
sutra through the bright star illuminating the broad expanse of the
morning skies, when he sat in meditation under the Bodhi Tree.
[FN#13l] The name of a demon.
Ling Yun (Rei-un) read it through the lovely flowers of a peach-tree
in spring after some twenty years of his research for Light, and said:
A score of years I looked for Light:
There came and went many a spring and fall.
E'er since the peach blossoms came in my sight,
I never doubt anything at all.
Hian Yen (Kyo-gen) read it through the noise of bamboo, at which he
threw pebbles. Su Shih (So-shoku) read it through a waterfall, one
evening, and said:
The brook speaks forth the Tathagata's words divine,
The hills reveal His glorious forms that shine.
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