Samurai Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
The Buddha Of Mercy
Virtue may be assailed, but never hurt;
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
If there be no individual soul either in mind or body, where ...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with the
primitive faith of Hinayanism, and are inclined to call Mahayanism, a
later developed faith, a degenerated one. If the primitive faith be
called the genuine, as these scholars think, and the later developed
faith be the degenerated one, then the child should be called the
genuine man and the grown-up people be the degenerated ones;
similarly, the primitive society must be the genuine and the modern
civilization be the degenerated one. So also the earliest writings
of the Old Testament should be genuine and the four Gospels be
degenerated. Beyond all doubt Zen belongs to Mahayanism, yet this
does not imply that it depends on the scriptural authority of that
school, because it does not trouble itself about the Canon whether it
be Hinayana or Mahayana, or whether it was directly spoken by Shakya
Muni or written by some later Buddhists. Zen is completely free from
the fetters of old dogmas, dead creeds, and conventions of
stereotyped past, that check the development of a religious faith and
prevent the discovery of a new truth. Zen needs no Inquisition. It
never compelled nor will compel the compromise of a Galileo or a
Descartes. No excommunication of a Spinoza or the burning of a Bruno
is possible for Zen.
On a certain occasion Yoh Shan (Yaku-san) did not preach the doctrine
for a long while, and was requested to give a sermon by his assistant
teacher, saying: Would your reverence preach the Dharma to your
pupils, who long thirst after your merciful instruction? Then ring
the bell, replied Yoh Shan. The bell rang, and all the monks
assembled in the Hall eager to bear the sermon. Yoh Shan went up to
the pulpit and descended immediately without saying a word. You,
reverend sir, asked the assistant, promised to deliver a sermon a
little while ago. Why do you not preach? Sutras are taught by the
Sutra teachers, said the master; Castras are taught by the Castra
teachers. No wonder that I say nothing.[FN#110] This little
episode will show you that Zen is no fixed doctrine embodied in a
Sutra or a Castra, but a conviction or realization within us.
[FN#110] Zen-rin-rui-shu and E-gen.
To quote another example, an officer offered to Tung Shan (To-zan)
plenty of alms, and requested him to recite the sacred Canon. Tung
Shan, rising from his chair, made a bow respectfully to the officer,
who did the same to the teacher. Then Tung Shan went round the
chair, taking the officer with him, and making a bow again to the
officer, asked: Do you see what I mean? No, sir, replied the
other. I have been reciting the sacred Canon, why do you not
see?[FN#111] Thus Zen does not regard Scriptures in black and white
as its Canon, for it takes to-days and tomorrows of this actual life
as its inspired pages.
[FN#111] Zen-rin-rui-sha and To-zan-roku.
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