Samurai Real Self
If there be no individual soul either in mind or body, where ...
Great Men And Nature
All great men, whether they be poets or scientists or religio...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
Let Go Of Your Idle Thoughts
[FN#263] A famous Zenist, Mu-go-koku-shi, is said to ha...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
Zen And Supernatural Power
Yoga[FN#250] claims that various supernatural powers can be a...
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
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.
Next: The Usual Explanation Of The Canon
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