Samurai The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...
Life And Change
Transformation and change are the essential features of life;...
In addition to these considerations, which mainly depend on i...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what the name
implies. The Deity under the name of Brahman necessarily differs
from the Being under the appellation of Jehovah, just as the Hindu
differs from the Jew. In like manner the Being designated by God
necessarily differs from One named Amitabha or from Him entitled
Allah. To give a name to the Deity is to give Him tradition,
nationality, limitation, and fixity, and it never brings us nearer to
Him. Zen's object of worship cannot be named and determined as God,
or Brahman, or Amitabha, or Creator, or Nature, or Reality, or
Substance, or the like. Neither Chinese nor Japanese masters of Zen
tried to give a definite name to their object of adoration. They now
called Him That One, now This One, now Mind, now Buddha, now
Tathagata, now Certain Thing, now the True, now Dharma-nature, now
Buddha-nature, and so forth. Tung Shan[FN#141] (To-zan) on a certain
occasion declared it to be A Certain Thing that pillars heaven above
and supports the earth below; dark as lacquer and undefinable;
manifesting itself through its activities, yet not wholly comprisable
within them. So-kei[FN#142] expressed it in the same wise: There
exists a Certain Thing, bright as a mirror, spiritual as a mind, not
subjected to growth nor to decay. Huen Sha (Gen-sha) comparing it
with a gem says: There exists a bright gem illuminating through the
worlds in ten directions by its light.[FN#143]
[FN#141] Tung Shan Luh (To-zan-roku, 'Sayings and Doings of Ta-zan')
is one of the best Zen books.
[FN#142] So-kei, a Korean Zenist, whose work entitled Zen-ke-ki-kwan
is worthy of our note as a representation of Korean Zen.
This certain thing or being is too sublime to be named after a
traditional or a national deity, too spiritual to be symbolized by
human art, too full of life to be formulated in terms of mechanical
science, too free to be rationalized by intellectual philosophy, too
universal to be perceived by bodily senses; but everybody can feel
its irresistible power, see its invisible presence, and touch its
heart and soul within himself. This mysterious Mind, says Kwei
Fung (Kei-ho), is higher than the highest, deeper than the deepest,
limitless in all directions. There is no centre in it. No
distinction of east and west, and above and below. Is it empty?
Yes, but not empty like space. Has it a form? Yes, but has no form
dependent on another for its existence. Is it intelligent? Yes, but
not intelligent like your mind. Is it non-intelligent? Yes, but not
non-intelligent like trees and stone. Is it conscious? Yes, but not
conscious like you when waking. Is it bright? Yes, but not bright
like the sun or the moon. To the question, What and who is
Buddha? Yuen Wu (En-go) replied: Hold your tongue: the mouth is
the gate of evils! while Pao Fuh (Ho-fuku) answered to the same
question: No skill of art can picture Him. Thus Buddha is
unnamable, indescribable, and indefinable, but we provisionally call
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