Samurai The World Is In The Making
Our assertion is far from assuming that life is now complete,...
Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...
Personalism Of B P Bowne
B. P. Bowne[FN#204] says: They (phenomena) are not phantoms o...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
The Social State Of Japan When Zen Was Established By Ei-sai And Do-gen
Now we have to observe the condition of the country when Zen ...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen), an eminent
disciple of the Sixth Patriarch, and completed by Tsing Shan (To-zan).
Although the Rin Zai school was, as mentioned above, established by
Ei-sai, yet he himself was not a pure Zen teacher, being a Ten Dai
scholar as well as an experienced practiser of Mantra. The first
establishment of Zen in its purest form was done by Do-gen, now known
as Jo Yo Dai Shi. Like Ei-sai, he was admitted into the Hi-yei
Monastery at an early age, and devoted himself to the study of the
Canon. As his scriptural knowledge increased, he was troubled by
inexpressible doubts and fears, as is usual with great religious
teachers. Consequently, one day he consulted his uncle, Ko-in, a
distinguished Ten Dai scholar, about his troubles. The latter, being
unable to satisfy him, recommended him Ei-sai, the founder of the new
faith. But as Ei-sai died soon afterwards, he felt that he had no
competent teacher left, and crossed the sea for China, at the age of
twenty-four, in 1223. There he was admitted into the monastery of
Tien Tung Shan (Ten-do-san), and assigned the lowest seat in the
hall, simply because be was a foreigner. Against this affront he
strongly protested. In the Buddhist community, he said, all were
brothers, and there was no difference of nationality. The only way
to rank the brethren was by seniority, and he therefore claimed to
occupy his proper rank. Nobody, however, lent an ear to the poor
new-comer's protest, so he appealed twice to the Chinese Emperor Ning
Tsung (1195-1224), and by the Imperial order he gained his object.
After four years' study and discipline, he was Enlightened and
acknowledged as the successor by his master Ju Tsing (Nyo-jo died in
1228), who belonged to the Tsao Tung (So To) school. He came home in
1227, bringing with him three important Zen books.[FN#76] Some three
years he did what Bodhidharma, the Wall-gazing Brahmin, had done
seven hundred years before him, retiring to a hermitage at Fuka-kusa,
not very far from Kyo-to. Just like Bodhidharma, denouncing all
worldly fame and gain, his attitude toward the world was
diametrically opposed to that of Ei-sai. As we have seen above,
Ei-sai never shunned, but rather sought the society of the powerful
and the rich, and made for his goal by every means. But to the Sage
of Fuka-kusa, as Do-gen was called at that time, pomp and power was
the most disgusting thing in the world. Judging from his poems, be
seems to have spent these years chiefly in meditation; dwelling now
on the transitoriness of life, now on the eternal peace of Nirvana;
now on the vanities and miseries of the world; now listening to the
voices of Nature amongst the hills; now gazing into the brooklet that
was, as he thought, carrying away his image reflected on it into the
[FN#76] (1) Pao King San Mei (Ho-kyo-san-mai, 'Precious Mirror
Samadhi'), a metrical exposition of Zen, by Tung Shan (To-zan,
806-869), one of the founders of the So To school. (2) Wu Wei Hien
Hueh (Go-i-ken-ketsu. 'Explanation of the Five Categories'), by Tung
Shan and his disciple Tsao Shan (So-zan). This book shows us how Zen
was systematically taught by the authors. (3) Pih Yen Tsih
(Heki-gan-shu, 'A Collection and Critical Treatment of Dialogues'),
by Yuen Wu.
Next: The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
Previous: The Establishment Of The Rin Zai School Of Zen In Japan