Samurai Man Is Neither Good-natured Nor Bad-natured According To Su Shih
The difficulty may be avoided by a theory given by Su Shih ...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists[FN#214] maintain that there are on e...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
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 Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of Buddha
seemed too crude to be accepted unhesitatingly and the doctrine too
much irrelevant with and uncongenial to actual life. Since Zen
denounced, as we have seen in the previous chapter, the scriptural
authority, it is quite reasonable to have given up this view of
Buddha inculcated in the Mahayana sutras, and to set at naught those
statues and images of supernatural beings kept in veneration by the
orthodox Buddhists. Tan Hia (Tan-ka), a noted Chinese Zen master,
was found warming himself on a cold morning by the fire made of a
wooden statue of Buddha. On another occasion he was found mounting
astride the statue of a saint. Chao Chen (Jo-shu) one day happened
to find Wang Yuen (Bun-yen) worshipping the Buddha in the temple, and
forthwith struck him with his staff. Is there not anything good in
the worshipping of the Buddha? protested Wang Yuen. Then the master
said: Nothing is better than anything good.[FN#140] These examples
fully illustrate Zen's attitude towards the objects of Buddhist
worship. Zen is not, nevertheless, iconoclastic in the commonly
accepted sense of the term, nor is it idolatrous, as Christian
missionaries are apt to suppose.
Zen is more iconoclastic than any of the Christian or the Mohammedan
denominations in the sense that it opposes the acceptance of the
petrified idea of Deity, so conventional and formal that it carries
no inner conviction of the believers. Faith dies out whenever one
comes to stick to one's fixed and immutable idea of Deity, and to
deceive oneself, taking bigotry for genuine faith. Faith must be
living and growing, and the living and growing faith should assume no
fixed form. It might seem for a superficial observer to take a fixed
form, as a running river appears constant, though it goes through
ceaseless changes. The dead faith, immutable and conventional, makes
its embracer appear religious and respectable, while it arrests his
spiritual growth. It might give its owner comfort and pride, yet it
at bottom proves to be fetters to his moral uplifting. It is on this
account that Zen declares: Buddha is nothing but spiritual chain or
moral fetters, and, If you remember even a name of Buddha, it would
deprive you of purity of heart. The conventional or orthodox idea
of Buddha or Deity might seem smooth and fair, like a gold chain,
being polished and hammered through generations by religious
goldsmiths; but it has too much fixity and frigidity to be worn by us.
Strike off thy fetters, bonds that bind thee down
Of shining gold or darker, baser ore;
Know slave is slave caressed or whipped, not free;
For fetters tho' of gold, are not less strong to bind.
--The Song of the Sannyasin.
Next: Buddha Is Unnamable
Previous: The Ancient Buddhist Pantheon