Samurai Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...
Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...
The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen)...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
In addition to these considerations, which mainly depend on i...
Let Go Of Your Idle Thoughts
[FN#263] A famous Zenist, Mu-go-koku-shi, is said to ha...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
If there be no individual soul either in mind or body, where ...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
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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