Samurai Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...
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...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen)...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...
Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished by
their manliness and dignity in manner, sometimes amounting to
rudeness. This is due partly to the hard discipline that they
underwent, and partly to the mode of instruction. The following
story,[FN#83] translated by Mr. D. Suzuki, a friend of mine, may well
exemplify our statement:
[FN#83] The Journal of the Pali Text Society, 1906-1907.
When Rin-zai[FN#84] was assiduously applying himself to Zen
discipline under Obak (Huang Po in Chinese, who died 850), the head
monk recognized his genius. One day the monk asked him how long he
had been in the monastery, to which Rin-zai replied: 'Three years.'
The elder said: 'Have you ever approached the master and asked his
instruction in Buddhism?' Rin-zai said: 'I have never done this, for
I did not know what to ask.' 'Why, you might go to the master and
ask him what is the essence of Buddhism?'
[FN#84] Lin Tsi, the founder of the Lin Tsi school.
Rin-zai, according to this advice, approached Obak and repeated the
question, but before he finished the master gave him a slap.
When Rin-zai came back, the elder asked how the interview went.
Said Rin-zai: 'Before I could finish my question the master slapped
me, but I fail to grasp its meaning.' The elder said: 'You go to him
again and ask the same question.' When he did so, he received the
same response from the master. But Rin-zai was urged again to try it
for the third time, but the outcome did not improve.
At last he went to the elder, and said 'In obedience to your kind
suggestion, I have repeated my question three times, and been slapped
three times. I deeply regret that, owing to my stupidity, I am
unable to comprehend the hidden meaning of all this. I shall leave
this place and go somewhere else.' Said the elder: 'If you wish to
depart, do not fail to go and see the master to say him farewell.'
Immediately after this the elder saw the master, and said: 'That
young novice, who asked about Buddhism three times, is a remarkable
fellow. When he comes to take leave of you, be so gracious as to
direct him properly. After a hard training, he will prove to be a
great master, and, like a huge tree, he will give a refreshing
shelter to the world.'
When Rin-zai came to see the master, the latter advised him not to
go anywhere else, but to Dai-gu (Tai-yu) of Kaoan, for he would be
able to instruct him in the faith.
Rin-zai went to Dai-gu, who asked him whence he came. Being
informed that he was from Obak, Dai-gu further inquired what
instruction he had under the master. Rin-zai answered: 'I asked him
three times about the essence of Buddhism, and he slapped me three
times. But I am yet unable to see whether I had any fault or not.'
Dai-gu said: 'Obak was tender-hearted even as a dotard, and you are
not warranted at all to come over here and ask me whether anything
was faulty with you.'
Being thus reprimanded, the signification of the whole affair
suddenly dawned upon the mind of Rin-zai, and he exclaimed: 'There is
not much, after all, in the Buddhism of Obak.' Whereupon Dai-gu took
hold of him, and said: 'This ghostly good-for-nothing creature! A
few minutes ago you came to me and complainingly asked what was wrong
with you, and now boldly declare that there is not much in the
Buddhism of Obak. What is the reason of all this? Speak out quick!
speak out quick!' In response to this, Rin-zai softly struck three
times his fist at the ribs of Dai-gu. The latter then released him,
saying: 'Your teacher is Obak, and I will have nothing to do with
Rin-zai took leave of Dai-gu and came back to Obak, who, on seeing
him come, exclaimed: 'Foolish fellow! what does it avail you to come
and go all the time like this?' Rin-zai said: 'It is all due to your
When, after the usual salutation, Rin-zai stood by the side of Obak,
the latter asked him whence he had come this time. Rin-zai answered:
In obedience to your kind instruction, I was with Dai-gu. Thence am
And he related, being asked for further information, all that had
Obak said: 'As soon as that fellow shows himself up here, I shall
have to give him a good thrashing.' 'You need not wait for him to
come; have it right this moment,' was the reply; and with this
Rin-zai gave his master a slap on the back.
Obak said: 'How dares this lunatic come into my presence and play
with a tiger's whiskers?' Rin-zai then burst out into a Ho,[FN#85]
and Obak said: 'Attendant, come and carry this lunatic away to his
[FN#85] A loud outcry, frequently made use of by Zen teachers, after
Rin-zai. Its Chinese pronunciation is 'Hoh,' and pronounced 'Katsu'
in Japanese, but 'tsu' is not audible.
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