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Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or illus...

Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...

Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...

The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...

Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...

The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...

The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch ...

The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...

Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...

Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...

The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...

Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...

The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...

Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...

The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...

Great Men And Nature
All great men, whether they be poets or scientists or religio...

Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...




The Sermon Of The Inanimate








The Scripture of Zen is written with facts simple and familiar, so
simple and familiar with everyday life that they escape observation
on that very account. The sun rises in the east. The moon sets in
the west. High is the mountain. Deep is the sea. Spring comes with
flowers; summer with the cool breeze; autumn with the bright moon;
winter with the fakes of snow. These things, perhaps too simple and
too familiar for ordinary observers to pay attention to, have had
profound significance for Zen. Li Ngao (Ri-ko) one day asked Yoh
Shan (Yaku-san): "What is the way to truth?" Yoh Shan, pointing to
the sky and then to the pitcher beside him, said: "You see?" "No,
sir," replied Li Ngao. "The cloud is in the sky," said Yoh Shan,
"and the water in the pitcher." Huen Sha (Gen-sha) one day went upon
the platform and was ready to deliver a sermon when he heard a
swallow singing. "Listen," said he, "that small bird preaches the
essential doctrine and proclaims the eternal truth." Then he went
back to his room, giving no sermon.


Den-to-roku and E-gen.


The letters of the alphabet, a, b, c, etc., have no meaning whatever.
They are but artificial signs, but when spelt they can express any
great idea that great thinkers may form. Trees, grass, mountains,
rivers, stars, moons, suns. These are the alphabets with which the
Zen Scripture is written. Even a, b, c, etc., when spelt, can
express any great idea. Why not, then, these trees, grass, etc., the
alphabets of Nature when they compose the Volume of the Universe?
Even the meanest clod of earth proclaims the sacred law.

Hwui Chung (E-chu) is said first to have given an expression
to the Sermon of the Inanimate. "Do the inanimate preach the
Doctrine?" asked a monk of Hwui Chung on one occasion. "Yes, they
preach eloquently and incessantly. There is no pause in their
orations," was the reply. "Why, then, do I not hear them?" asked the
other again. "Even if you do not, there are many others who can hear
them." "Who can hear them?" "All the sages hear and understand
them," said Hwui Chung. Thus the Sermon of the Inanimate had been a
favourite topic of discussion 900 years before Shakespeare who
expressed the similar idea, saying:

"And this our life, exempt from public haunt,
Finds tongues in trees, books in the running brooks,
Sermons in stones, and good in everything."


A direct disciple of the Sixth Patriarch.


"How wonderful is the Sermon of the Inanimate," says Tung Shan
(To-zan). "You cannot hear it through your ears, but you can hear it
through your eyes." You should hear it through your mind's eyes,
through your heart's eyes, through your inmost soul's eyes, not
through your intellect, not through your perception, not through your
knowledge, not through your logic, not through your metaphysics. To
understand it you have to divine, not to define; you have to observe,
not to calculate; you have to sympathize, not to analyze; you have to
see through, not to criticize; you have not to explain, but to feel;
you have not to abstract, but to grasp; you have to see all in each,
but not to know all in all; you have to get directly at the soul of
things, penetrating their hard crust of matter by your rays of the
innermost consciousness. "The falling leaves as well as the blooming
flowers reveal to us the holy law of Buddha," says a Japanese Zenist.

Ye who seek for purity and peace, go to Nature. She will give you
more than ye ask. Ye who long for strength and perseverance, go to
Nature. She will train and strengthen you. Ye who aspire after an
ideal, go to Nature. She will help you in its realization. Ye who
yearn after Enlightenment, go to Nature. She will never fail to
grant your request.






Next: The Ancient Buddhist Pantheon

Previous: The Absolute And Reality Are But An Abstraction



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