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The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...

Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...

Life And Change
Transformation and change are the essential features of life;...

The Great Person And Small Person
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Zen Under The Toku-gana Shogunate
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Life Consists In Conflict
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Idealistic Scepticism Concerning Religion And Morality
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Do Thy Best And Leave The Rest To Providence
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Zazen Or The Sitting In Meditation
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Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen)...

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...

The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

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 ...

The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

Man Is Bad-natured According To Siun Tsz
The weaknesses of Mencius's theory are fully exposed by anot...

Great Men And Nature
All great men, whether they be poets or scientists or religio...




Zen And Nirvana








The beatitude of Zen is Nirvana, not in the Hinayanistic sense of the
term, but in the sense peculiar to the faith. Nirvana literally
means extinction or annihilation; hence the extinction of life or the
annihilation of individuality. To Zen, however, it means the state
of extinction of pain and the annihilation of sin. Zen never looks
for the realization of its beatitude in a place like heaven, nor
believes in the realm of Reality transcendental of the phenomenal
universe, nor gives countenance to the superstition of Immortality,
nor does it hold the world is the best of all possible worlds, nor
conceives life simply as blessing. It is in this life, full of
shortcomings, misery, and sufferings, that Zen hopes to realize its
beatitude. It is in this world, imperfect, changing, and moving,
that Zen finds the Divine Light it worships. It is in this
phenomenal universe of limitation and relativity that Zen aims to
attain to highest Nirvana. We speak, says the author of
Vimalakirtti-nirdeca-sutra, of the transitoriness of body, but not
of the desire of the Nirvana or destruction of it. Paranirvana,
according to the author of Lankavatarasutra, is neither death nor
destruction, but bliss, freedom, and purity. Nirvana, says Kiai
Hwan,[FN#276] means the extinction of pain or the crossing over of
the sea of life and death. It denotes the real permanent state of
spiritual attainment. It does not signify destruction or
annihilation. It denotes the belief in the great root of life and
spirit. It is Nirvana of Zen to enjoy bliss for all sufferings of
life. It is Nirvana of Zen to be serene in mind for all disturbances
of actual existence. It is Nirvana of Zen to be in the conscious
union with Universal Life or Buddha through Enlightenment.


[FN#276] A commentator of Saddharma-pundarika-sutra.






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Previous: The Ten Pictures Of The Cowherd


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