Samurai The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...
Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
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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