Samurai The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
If there be no individual soul either in mind or body, where ...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated[FN#29] land for the s...
The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...
The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or
The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
Life And Change
A peculiar phase of life is change which appears in the form ...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by both
Chinese and Japanese masters, and in this chapter we propose to
sketch the practice of mental training and the method of practising
Dhyana or Meditation. Zen teachers never instruct their pupils by
means of explanation or argument, but urge them to solve by
themselves through the practice of Meditation such problems as--'What
is Buddha?' What is self?' 'What is the spirit of Bodhidharma?'
'What is life and death?' 'What is the real nature of mind?' and so
on. Ten Shwai (To-sotsu), for instance, was wont to put three
questions[FN#229] to the following effect: (1) Your study and
discipline aim at the understanding of the real nature of mind.
Where does the real nature of mind exist? (2) When you understand
the real nature of mind, you are free from birth and death. How can
you be saved when you are at the verge of death? (3) When you are
free from birth and death, you know where you go after death. Where
do you go when your body is reduced to elements? The pupils are not
requested to express their solution of these problems in the form of
a theory or an argument, but to show how they have grasped the
profound meaning implied in these problems, how they have established
their conviction, and how they can carry out what they grasped in
their daily life.
[FN#229] The famous three difficult questions, known as the Three
Gates of Teu Shwai (To Sotsu San Kwan), who died in 1091. See Mu Mon
A Chinese Zen master[FN#230] tells us that the method of instruction
adopted by Zen may aptly be compared with that of an old burglar who
taught his son the art of burglary. The burglar one evening said to
his little son, whom he desired to instruct in the secret of his
trade: Would you not, my dear boy, be a great burglar like myself?
Yes, father, replied the promising young man. Come with me,
then. I will teach you the art. So saying, the man went out,
followed by his son. Finding a rich mansion in a certain village,
the veteran burglar made a hole in the wall that surrounded it.
Through that hole they crept into the yard, and opening a window with
complete ease broke into the house, where they found a huge box
firmly locked up as if its contents were very valuable articles. The
old man clapped his hands at the lock, which, strange to tell,
unfastened itself. Then he removed the cover and told his son to get
into it and pick up treasures as fast as he could. No sooner had the
boy entered the box than the father replaced the cover and locked it
up. He then exclaimed at the top of his voice: Thief! thief! thief!
thief! Thus, having aroused the inmates, he went out without taking
anything. All the house was in utter confusion for a while; but
finding nothing stolen, they went to bed again. The boy sat holding
his breath a short while; but making up his mind to get out of his
narrow prison, began to scratch the bottom of the box with his
finger-nails. The servant of the house, listening to the noise,
supposed it to be a mouse gnawing at the inside of the box; so she
came out, lamp in hand, and unlocked it. On removing the cover, she
was greatly surprised to find the boy instead of a little mouse, and
gave alarm. In the meantime the boy got out of the box and went down
into the yard, hotly pursued by the people. He ran as fast as
possible toward the well, picked up a large stone, threw it down into
it, and hid himself among the bushes. The pursuers, thinking the
thief fell into the well, assembled around it, and were looking into
it, while the boy crept out unnoticed through the hole and went home
in safety. Thus the burglar taught his son how to rid himself of
overwhelming difficulties by his own efforts; so also Zen teachers
teach their pupils how to overcome difficulties that beset them on
all sides and work out salvation by themselves.
[FN#230] Wu Tsu (Go So), the teacher of Yuen Wu (En Go).
Next: The First Step In The Mental Training
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