Samurai The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Buddha Of Mercy
Virtue may be assailed, but never hurt;
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...
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 ...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated[FN#29] land for the s...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...
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.
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