Buddhism The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
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...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
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 Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who
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...
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.
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