Buddhism The Law Of Balance
Nature governs the world with her law of balance. She puts t...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
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...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that sur...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an eminent
disciple of the Sixth Patriarch, and completed by Tsing Shan (To-zan).
Although the Rin Zai school was, as mentioned above, established by
Ei-sai, yet he himself was not a pure Zen teacher, being a Ten Dai
scholar as well as an experienced practiser of Mantra. The first
establishment of Zen in its purest form was done by Do-gen, now known
as Jo Yo Dai Shi. Like Ei-sai, he was admitted into the Hi-yei
Monastery at an early age, and devoted himself to the study of the
Canon. As his scriptural knowledge increased, he was troubled by
inexpressible doubts and fears, as is usual with great religious
teachers. Consequently, one day he consulted his uncle, Ko-in, a
distinguished Ten Dai scholar, about his troubles. The latter, being
unable to satisfy him, recommended him Ei-sai, the founder of the new
faith. But as Ei-sai died soon afterwards, he felt that he had no
competent teacher left, and crossed the sea for China, at the age of
twenty-four, in 1223. There he was admitted into the monastery of
Tien Tung Shan (Ten-do-san), and assigned the lowest seat in the
hall, simply because be was a foreigner. Against this affront he
strongly protested. In the Buddhist community, he said, all were
brothers, and there was no difference of nationality. The only way
to rank the brethren was by seniority, and he therefore claimed to
occupy his proper rank. Nobody, however, lent an ear to the poor
new-comer's protest, so he appealed twice to the Chinese Emperor Ning
Tsung (1195-1224), and by the Imperial order he gained his object.
After four years' study and discipline, he was Enlightened and
acknowledged as the successor by his master Ju Tsing (Nyo-jo died in
1228), who belonged to the Tsao Tung (So To) school. He came home in
1227, bringing with him three important Zen books. Some three
years he did what Bodhidharma, the Wall-gazing Brahmin, had done
seven hundred years before him, retiring to a hermitage at Fuka-kusa,
not very far from Kyo-to. Just like Bodhidharma, denouncing all
worldly fame and gain, his attitude toward the world was
diametrically opposed to that of Ei-sai. As we have seen above,
Ei-sai never shunned, but rather sought the society of the powerful
and the rich, and made for his goal by every means. But to the Sage
of Fuka-kusa, as Do-gen was called at that time, pomp and power was
the most disgusting thing in the world. Judging from his poems, be
seems to have spent these years chiefly in meditation; dwelling now
on the transitoriness of life, now on the eternal peace of Nirvana;
now on the vanities and miseries of the world; now listening to the
voices of Nature amongst the hills; now gazing into the brooklet that
was, as he thought, carrying away his image reflected on it into the
(1) Pao King San Mei (Ho-kyo-san-mai, 'Precious Mirror
Samadhi'), a metrical exposition of Zen, by Tung Shan (To-zan,
806-869), one of the founders of the So To school. (2) Wu Wei Hien
Hueh (Go-i-ken-ketsu. 'Explanation of the Five Categories'), by Tung
Shan and his disciple Tsao Shan (So-zan). This book shows us how Zen
was systematically taught by the authors. (3) Pih Yen Tsih
(Heki-gan-shu, 'A Collection and Critical Treatment of Dialogues'),
by Yuen Wu.
Next: The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
Previous: The Establishment Of The Rin Zai School Of Zen In Japan