Buddhism The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
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...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
Mahaya...
The Buddha Of Mercy
Milton says:
"Virtue may be assailed, but never hurt;
Sur...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
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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.
Sho-bo-gen-zo.
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
Him Buddha.
Next: Buddha The Universal Life
Previous: Zen Is Iconoclastic
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