Buddhism The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
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...
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
Man Is Neither Good-natured Nor Bad-natured According To Su Shi
The difficulty may be avoided by a theory given ...
The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who
If there be no individual soul either in mind or body, where does
personality lie? What is Real Self? How does it differ from soul?
Self is living entity, not immutable like soul, but mutable and
ever-changing life, which is body when observed by senses, and which
is mind when experienced by introspection. It is not an entity lying
behind mind and body, but life existent as the union of body and
mind. It existed in our forefathers in the past, is existing in the
present, and will exist in the future generations. It also discloses
itself to some measure in vegetables and animals, and shadows itself
forth in inorganic nature. It is Cosmic life and Cosmic spirit, and
at the same time individual life and individual spirit. It is one
and the same life which embraces men and nature. It is the
self-existent, creative, universal principle that moves on from
eternity to eternity. As such it is called Mind or Self by Zenists.
Pan Shan (Ban-zan) says: "The moon of mind comprehends all the
universe in its light." A man asked Chang Sha (Cho-sha): "How can
you turn the phenomenal universe into Self ?" "How can you turn Self
into the phenomenal universe?" returned the master.
When we get the insight into this Self, we are able to have the open
sesame to the mysteries of the universe, because to know the nature
of a drop of water is to know the nature of the river, the lake, and
the ocean--nay, even of vapour, mist, and cloud; in other words, to
get an insight into individual life is the key to the secret of
Universal Life. We must not confine Self within the poor little
person called body. That is the root of the poorest and most
miserable egoism. We should expand that egoism into family-egoism,
then into nation-egoism, then into race-egoism, then into
human-egoism, then into living-being-egoism, and lastly into
universe-egoism, which is not egoism at all. Thus we deny the
immortality of soul as conceived by common sense, but assume
immortality of the Great Soul, which animates, vitalizes, and
spiritualizes all sentient beings. It is Hinayana Buddhism that
first denied the existence of atman or Self so emphatically
inculcated in the Upanisads, and paved the way for the general
conception of Universal Self, with the eulogies of which almost every
page of Mahayana books is filled.
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