Buddhism The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
The Buddha Of Mercy
"Virtue may be assailed, but never hurt;
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
If there be no individual soul either in mind or body, where ...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of the
Southern Sung dynasty (1127-1279), when it began to fade, not being
bitten by the frost of oppression from without, but being weakened by
rottenness within. As early as the Sung dynasty (960-1126) the
worship of Buddha Amitabha stealthily found its way among Zen
believers, who could not fully realize the Spirit of Shakya Muni, and
to satisfy these people the amalgamation of the two faiths was
attempted by some Zen masters.
The faith is based on Larger Sukhavati-vyuha, Smaller
Sukhavati-vyuha, and Amitayus-dhyana-sutra. It was taught in India
by Acvaghosa, Nagariuna, and Vasubandhu. In China Hwui Yuen (E-on,
died in A.D. 416), Tan Lwan (Don-ran, died in 542), Tao Choh
(Do-shaku), and Shen Tao (Zen-do) (both of whom lived about 600-650),
chiefly taught the doctrine. It made an extraordinary progress in
Japan, and differentiated itself into several sects, of which Jodo
Shu and Shin Shu are the strongest.
It is beyond all doubt that Poh Loh Tien (Haku-raku-ten)
practised Zen, but at the same time believed in Amitabha; so also Su
Shih (So-shoku), a most noted Zen practiser, worshipped the same
Buddha, Yang Kieh (Yo-keteu), who carried a picture of Amitabha
wherever he went and worshipped it, seems to have thought there is
nothing incompatible between Zen and his faith. The foremost of
those Zen masters of the Sung dynasty that attempted the amalgamation
is Yung Ming (Yo-myo, died in 975), who reconciled Zen with the
worship of Amitabha in his Wan Shen Tung Kwei Tsih
(Man-zen-do-ki-shu) and Si Ngan Yan Shan Fu (Sei-an-yo-sin-fu). He
was followed by Tsing Tsz (Jo-ji) and Chan Hieh (Shin-ketsu, lived
about 1151), the former of whom wrote Kwei Yuen Chih Chi
(Ki-gen-jiki-shi), and the latter Tsing Tu Sin Yao (Jo-do-sin-yo), in
order to further the tendency. In the Yuen dynasty Chung Fung
(Chu-ho, died in 1323) encouraged the adoration of Amitabha, together
with the practice of Zen, in his poetical composition
(Kwan-shu-jo-go). In the Ming dynasty Yun Si (Un-sei, died in 1615),
the author of Shen Kwan Tseh Tsin (Zen-kwan-saku-shin) and other
numerous works, writing a commentary on Sukhavati-vyuha-sutra,
brought the amalgamation to its height. Ku Shan (Ku-zan, died in
1657), a Zen historian and author, and his prominent disciple Wei Lin
(E-rin), axe well known as the amalgamators. Yun Ming declared that
those who practise Zen, but have no faith in Amitabha, go astray in
nine cases out of ten; that those who do not practise Zen, but
believe in Amitabha, are saved, one and all; that those who practise
Zen, and have the faith in Amitabha, are like the tiger provided with
wings; and that for those who have no faith in Amitabha, nor practise
Zen, there exist the iron floor and the copper pillars in Hell. Ku
Shan said that some practise Zen in order to attain Enlightenment,
while others pray Amitabha for salvation; that if they were sincere
and diligent, both will obtain the final beatitude. Wei Lin also
observed: "Theoretically I embrace Zen, and practically I worship
Amitabha." E-chu, the author of Zen-to-nenbutsu ('On Zen and the
Worship of Amitabha'), points out that one of the direct disciples of
the Sixth Patriarch favoured the faith of Amitabha, but there is no
trustworthy evidence, as far as we know, that proves the existence of
the amalgamation in the Tang dynasty.
This tendency steadily increasing with time brought out at length the
period of amalgamation which covered the Yuen (1280-1367) and the
Ming dynasties (1368-1659), when the prayer for Amitabha was in every
mouth of Zen monks sitting in Meditation. The patrons of Zen were
not wanting in the Yuen dynasty, for such a warlike monarch as the
Emperor Shi Tsu (Sei-so), 1280-1294) is known to have practised Zen
under the instruction of Miao Kao, and his successor Ching Tsung
(1295-1307) to have trusted in Yih Shan, a Zen teacher of
reputation at that time. Moreover, Lin Ping Chung (Rin-hei-cha, died
in 1274), a powerful minister under Shi Tsu, who did much toward the
establishment of the administrative system in that dynasty, had been
a Zen monk, and never failed to patronize his faith. And in the Ming
dynasty the first Emperor Tai Tsu (1368-1398), having been a Zen
monk, protected the sect with enthusiasm, and his example was
followed by Tai Tsung (1403-1424), whose spiritual as well as
political adviser was Tao Yen, a Zen monk of distinction. Thus Zen
exercised an influence unparalleled by any other faith throughout
these ages. The life and energy of Zen, however, was gone by the
ignoble amalgamation, and even such great scholars as Chung
Fung, Yung Si, Yung Kioh, were not free from the
overwhelming influence of the age.
The Emperor sent him to Japan in 1299 with some secret
order, but he did nothing political, and stayed as a Zen teacher
until his death.
A most renowned Zen master in the Yuen dynasty, whom the
Emperor Jan Tsung invited to visit the palace, but in vain.
An author noted for his learning and virtues, who was rather
a worshipper of Amitabha than a Zen monk.
An author of voluminous books, of which Tung Shang Ku Cheh
(To-jo-ko-tetsu) is well known.
We are not, however, doing justice to the tendency of amalgamation in
these times simply to blame it for its obnoxious results, because it
is beyond doubt that it brought forth wholesome fruits to the Chinese
literature and philosophy. Who can deny that this tendency brought
the Speculative philosophy of the Sung dynasty to its
consummation by the amalgamation of Confucianism with Buddhism
especially with Zen, to enable it to exercise long-standing influence
on society, and that this tendency also produced Wang Yang
Ming, one of the greatest generals and scholars that the world
has ever seen, whose philosophy of Conscience still holds a
unique position in the history of human thought? Who can deny
furthermore that Wang's philosophy is Zen in the Confucian
This well-known philosophy was first taught by Cheu Men Shuh
(Shu-mo-shiku, died in 1073) in its definite form. He is said to
have been enlightened by the instruction of Hwui Tang, a contemporary
Zen master. He was succeeded by Chang Ming Tao (Tei-mei-do, died in
1085) and Chang I Chwen (Tei-i-sen, died in 1107), two brothers, who
developed the philosophy in no small degree. And it was completed by
Chu Tsz (Shu-shi, died in 1200), a celebrated commentator of the
Confucian classics. It is worthy to note that these scholars
practised Meditation just as Zen monks. See 'History of Chinese
Philosophy' (pp. 215-269), by G. Nakauchi, and 'History of
Development of Chinese Thought,' by R. Endo.
He was born in 1472, and died in 1529. His doctrine
exercised a most fruitful influence on many of the great Japanese
minds, and undoubtedly has done much to the progress of New Japan.
See Den-shu-roku and O-ya-mei-zen-sho.
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