Buddhism The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
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...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what the name
implies. The Deity under the name of Brahman necessarily differs
from the Being under the appellation of Jehovah, just as the Hindu
differs from the Jew. In like manner the Being designated by God
necessarily differs from One named Amitabha or from Him entitled
Allah. To give a name to the Deity is to give Him tradition,
nationality, limitation, and fixity, and it never brings us nearer to
Him. Zen's object of worship cannot be named and determined as God,
or Brahman, or Amitabha, or Creator, or Nature, or Reality, or
Substance, or the like. Neither Chinese nor Japanese masters of Zen
tried to give a definite name to their object of adoration. They now
called Him That One, now This One, now Mind, now Buddha, now
Tathagata, now Certain Thing, now the True, now Dharma-nature, now
Buddha-nature, and so forth. Tung Shan (To-zan) on a certain
occasion declared it to be "A Certain Thing that pillars heaven above
and supports the earth below; dark as lacquer and undefinable;
manifesting itself through its activities, yet not wholly comprisable
within them." So-kei expressed it in the same wise: "There
exists a Certain Thing, bright as a mirror, spiritual as a mind, not
subjected to growth nor to decay." Huen Sha (Gen-sha) comparing it
with a gem says: "There exists a bright gem illuminating through the
worlds in ten directions by its light."
Tung Shan Luh (To-zan-roku, 'Sayings and Doings of Ta-zan')
is one of the best Zen books.
So-kei, a Korean Zenist, whose work entitled Zen-ke-ki-kwan
is worthy of our note as a representation of Korean Zen.
This certain thing or being is too sublime to be named after a
traditional or a national deity, too spiritual to be symbolized by
human art, too full of life to be formulated in terms of mechanical
science, too free to be rationalized by intellectual philosophy, too
universal to be perceived by bodily senses; but everybody can feel
its irresistible power, see its invisible presence, and touch its
heart and soul within himself. "This mysterious Mind," says Kwei
Fung (Kei-ho), "is higher than the highest, deeper than the deepest,
limitless in all directions. There is no centre in it. No
distinction of east and west, and above and below. Is it empty?
Yes, but not empty like space. Has it a form? Yes, but has no form
dependent on another for its existence. Is it intelligent? Yes, but
not intelligent like your mind. Is it non-intelligent? Yes, but not
non-intelligent like trees and stone. Is it conscious? Yes, but not
conscious like you when waking. Is it bright? Yes, but not bright
like the sun or the moon." To the question, "What and who is
Buddha?" Yuen Wu (En-go) replied: "Hold your tongue: the mouth is
the gate of evils!" while Pao Fuh (Ho-fuku) answered to the same
question: "No skill of art can picture Him." Thus Buddha is
unnamable, indescribable, and indefinable, but we provisionally call
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