Samurai Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
Great Men And Nature
All great men, whether they be poets or scientists or religio...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Man Is Neither Good-natured Nor Bad-natured According To Su Shih
The difficulty may be avoided by a theory given by Su Shih ...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
The Buddha Of Mercy
Virtue may be assailed, but never hurt;
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
Zen And Supernatural Power
Yoga[FN#250] claims that various supernatural powers can be a...
The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
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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