Samurai Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
If there be no individual soul either in mind or body, where ...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...
The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...
Life And Change
Transformation and change are the essential features of life;...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind according to
the general rules and customs established by Zenists. And here we
shall describe the different stages of mental uplifting through which
the student of Zen has to go. They are technically called 'The Five
Ranks of Merit.'[FN#269] The first stage is called the Rank of
Turning,[FN#270] in which the student 'turns' his mind from the
external objects of sense towards the inner Enlightened
Consciousness. He gives up all mean desires and aspires to spiritual
elevation. He becomes aware that he is not doomed to be the slave of
material things, and strives to conquer over them. Enlightened
Consciousness is likened to the King, and it is called the Mind-King,
while the student who now turns towards the King is likened to common
people. Therefore in this first stage the student is in the rank of
[FN#269] Ko-kun-go-i. For further details, see So-to-ni-shi-roku.
[FN#268] Ko in Japanese.
The second stage is called the Rank of Service,[FN#271] in which the
student distinguishes himself by his loyalty to the Mind-King, and
becomes a courtier to 'serve' him. He is in constant 'service' to
the King, attending him with obedience and love, and always fearing
to offend him. Thus the student in this stage is ever careful not to
neglect rules and precepts laid down by the sages, and endeavours to
uplift himself in spirituality by his fidelity.
The third stage is called the Rank of Merit,[FN#272] in which the
student distinguishes himself by his 'meritorious' acts of conquering
over the rebel army of passion which rises against the Mind-King.
Now, his rank is not the rank of a courtier, but the rank of a
general. In other words, his duty is not only to keep rules and
instructions of the sages, but to subjugate his own passion and
establish moral order in the mental kingdom.
[FN#271] Bu in Japanese.
[FN#272] Ko in Japanese.
The fourth stage is called the Rank of Co-operative Merit,[FN#273] in
which the student 'co-operates' with other persons in order to
complete his merit. Now, he is not compared with a general who
conquers his foe, but with the prime-minister who co-operates with
other officials to the benefit of the people. Thus the student in
this stage is not satisfied with his own conquest of passion, but
seeks after spiritual uplifting by means of extending his kindness
and sympathy to his fellow-men.
[FN#273] Gu-ko in Japanese.
The fifth stage is called the Rank of Merit-over-Merit,[FN#274] which
means the rank of meritless-merit. This is the rank of the King
himself. The King does nothing meritorious, because all the
governmental works are done by his ministers and subjects. All that
he has to do is to keep his inborn dignity and sit high on his
throne. Therefore his conduct is meritless, but all the meritorious
acts of his subjects are done through his authority. Doing nothing,
he does everything. Without any merit, he gets all merits. Thus the
student in this stage no more strives to keep precepts, but his
doings are naturally in accord with them. No more he aspires for
spiritual elevation, but his, heart is naturally pure from material
desires. No more he makes an effort to vanquish his passion, but no
passion disturbs him. No more he feels it his duty to do good to
others, but he is naturally good and merciful. No more he sits in
Dhyana, but he naturally lives in Dhyana at all times. It is in this
fifth stage that the student is enabled to identify his Self with the
Mind-King or Enlightened Consciousness, and to abide in perfect bliss.
[FN#274] Ko-ko in Japanese.
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