Samurai There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...
Great Men And Nature
All great men, whether they be poets or scientists or religio...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...
In addition to these considerations, which mainly depend on i...
Man Is Bad-natured According To Siun Tsz
The weaknesses of Mencius's theory are fully exposed by anot...
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 Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
Let Go Of Your Idle Thoughts
[FN#263] A famous Zenist, Mu-go-koku-shi, is said to ha...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at the first
sight, to be idealistic in an extreme form, as they say: Mind is
Buddha or, Buddha is Mind, or, There is nothing outside mind,
or, Three worlds are of but one mind. And it may also appear to be
nihilistic, as they say: There has been nothing since all eternity,
By illusion you see the castle of the Three Worlds; by
Enlightenment you see but emptiness in ten directions.[FN#194] In
reality, however, Zen[FN#195] is neither idealistic nor nihilistic.
Zen makes use of the nihilistic idea of Hinayana Buddhism, and calls
its students' attention to the change and evanescence of life and of
the world, first to destroy the error of immutation, next to dispel
the attachment to the sensual objects.
[FN#194] These words were repeatedly uttered by Chinese and Japanese
Zenists of all ages. Chwen Hih (Fu-dai-shi) expressed this very idea
in his Sin Wang Ming (Shin-o-mei) at the time of Bodhidharma.
[FN#195] The Rin-zai teachers mostly make use of the doctrine of
unreality of all things, as taught in Prajnya-paramita-sutras. We
have to note that there are some differences between the Mahayana
doctrine of unreality and the Hinayana doctrine of unreality.
It is a misleading tendency of our intellect to conceive things as if
they were immutable and constant. It often leaves changing and
concrete individual objects out of consideration, and lays stress on
the general, abstract, unchanging aspect of things. It is inclined
to be given to generalization and abstraction. It often looks not at
this thing or at that thing, but at things in general. It loves to
think not of a good thing nor of a bad thing, but of bad and good in
the abstract. This intellectual tendency hardens and petrifies the
living and growing world, and leads us to take the universe as a
thing dead, inert, and standing still. This error of immutation can
be corrected by the doctrine of Transcience taught by Hinayana
Buddhism. But as medicine taken in an undue quantity turns into
poison, so the doctrine of Transcience drove the Hinayanists to the
suicidal conclusion of nihilism. A well-known scholar and believer
of Zen, Kwei Fung (Kei-ha) says in his refutation of nihilism:[FN#196]
If mind as well as external objects be unreal, who is it that knows
they are so? Again, if there be nothing real in the universe, what
is it that causes unreal objects to appear? We stand witness to the
fact that there is no one of the unreal things on earth that is not
made to appear by something real. If there be no water of unchanging
fluidity, how can there be the unreal and temporary forms of waves?
If there be no unchanging mirror, bright and clean, bow can there be
the various images, unreal and temporary, reflected in it? If mind
as well as external objects be nothing at all, no one can tell what
it is that causes these unreal appearances. Therefore this doctrine
(of the unreality of all things) can never clearly disclose spiritual
Reality. So that Mahabheri-harakaparivarta-sutra says: All the
sutras that teach the unreality of things belong to the imperfect
doctrine (of the Shakya Muni). Mahaprajnya-paramita-sutra says The
doctrine of unreality is the entrance-gate of Mahayana.
[FN#196] See the appendix, chap. ii., 'The Mahayana Doctrine of
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