Samurai The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
In addition to these considerations, which mainly depend on i...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...
The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated[FN#29] land for the s...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
If there be no individual soul either in mind or body, where ...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familiar, so
simple and familiar with everyday life that they escape observation
on that very account. The sun rises in the east. The moon sets in
the west. High is the mountain. Deep is the sea. Spring comes with
flowers; summer with the cool breeze; autumn with the bright moon;
winter with the fakes of snow. These things, perhaps too simple and
too familiar for ordinary observers to pay attention to, have had
profound significance for Zen. Li Ngao (Ri-ko) one day asked Yoh
Shan (Yaku-san): What is the way to truth? Yoh Shan, pointing to
the sky and then to the pitcher beside him, said: You see? No,
sir, replied Li Ngao. The cloud is in the sky, said Yoh Shan,
and the water in the pitcher. Huen Sha (Gen-sha) one day went upon
the platform and was ready to deliver a sermon when he heard a
swallow singing. Listen, said he, that small bird preaches the
essential doctrine and proclaims the eternal truth. Then he went
back to his room, giving no sermon.[FN#135]
[FN#135] Den-to-roku and E-gen.
The letters of the alphabet, a, b, c, etc., have no meaning whatever.
They are but artificial signs, but when spelt they can express any
great idea that great thinkers may form. Trees, grass, mountains,
rivers, stars, moons, suns. These are the alphabets with which the
Zen Scripture is written. Even a, b, c, etc., when spelt, can
express any great idea. Why not, then, these trees, grass, etc., the
alphabets of Nature when they compose the Volume of the Universe?
Even the meanest clod of earth proclaims the sacred law.
Hwui Chung[FN#136] (E-chu) is said first to have given an expression
to the Sermon of the Inanimate. Do the inanimate preach the
Doctrine? asked a monk of Hwui Chung on one occasion. Yes, they
preach eloquently and incessantly. There is no pause in their
orations, was the reply. Why, then, do I not hear them? asked the
other again. Even if you do not, there are many others who can hear
them. Who can hear them? All the sages hear and understand
them, said Hwui Chung. Thus the Sermon of the Inanimate had been a
favourite topic of discussion 900 years before Shakespeare who
expressed the similar idea, saying:
And this our life, exempt from public haunt,
Finds tongues in trees, books in the running brooks,
Sermons in stones, and good in everything.
[FN#136] A direct disciple of the Sixth Patriarch.
How wonderful is the Sermon of the Inanimate, says Tung Shan
(To-zan). You cannot hear it through your ears, but you can hear it
through your eyes. You should hear it through your mind's eyes,
through your heart's eyes, through your inmost soul's eyes, not
through your intellect, not through your perception, not through your
knowledge, not through your logic, not through your metaphysics. To
understand it you have to divine, not to define; you have to observe,
not to calculate; you have to sympathize, not to analyze; you have to
see through, not to criticize; you have not to explain, but to feel;
you have not to abstract, but to grasp; you have to see all in each,
but not to know all in all; you have to get directly at the soul of
things, penetrating their hard crust of matter by your rays of the
innermost consciousness. The falling leaves as well as the blooming
flowers reveal to us the holy law of Buddha, says a Japanese Zenist.
Ye who seek for purity and peace, go to Nature. She will give you
more than ye ask. Ye who long for strength and perseverance, go to
Nature. She will train and strengthen you. Ye who aspire after an
ideal, go to Nature. She will help you in its realization. Ye who
yearn after Enlightenment, go to Nature. She will never fail to
grant your request.
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