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Buddhism

Real Self
If there be no individual soul either in mind or body, where ...

Life And Change
A peculiar phase of life is change which appears in the form ...

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

The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...

Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of Mahaya...

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...

Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...

The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...

The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...

Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...

The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...

Enlightened Consciousness
In addition to these considerations, which mainly depend on i...

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

Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...




Three Important Elements Of Zen








To understand how Zen developed during some four hundred years after
the Sixth Patriarch, we should know that there are three important
elements in Zen. The first of these is technically called the Zen
Number--the method of practising Meditation by sitting cross-legged,
of which we shall treat later. This method is fully developed
by Indian teachers before Bodhidharma's introduction of Zen into
China, therefore it underwent little change during this period. The
second is the Zen Doctrine, which mainly consists of Idealistic and
Pantheistic ideas of Mahayana Buddhism, but which undoubtedly
embraces some tenets of Taoism. Therefore, Zen is not a pure Indian
faith, but rather of Chinese origin. The third is the Zen Activity,
or the mode of expression of Zen in action, which is entirely absent
in any other faith.


See Chapter VII.


It was for the sake of this Zen Activity that Hwang Pah gave a slap
three times to the Emperor Suen Tsung; that Lin Tsi so often burst
out into a loud outcry of Hoh (Katsu); that Nan Tsuen killed a cat at
a single stroke of his knife in the presence of his disciples; and
that Teh Shan so frequently struck questioners with his staff.
The Zen Activity was displayed by the Chinese teachers making use of
diverse things such as the staff, the brush of long hair, the
mirror, the rosary, the cup, the pitcher, the flag, the moon, the
sickle, the plough, the bow and arrow, the ball, the bell, the drum,
the cat, the dog, the duck, the earthworm--in short, any and
everything that was fit for the occasion and convenient for the
purpose. Thus Zen Activity was of pure Chinese origin, and it was
developed after the Sixth Patriarch. For this reason the
period previous to the Sixth Patriarch may be called the Age of the
Zen Doctrine, while that posterior to the same master, the Age of the
Zen Activity.


A long official staff (Shu-jo) like the crosier carried by
the abbot of the monastery.

An ornamental brush (Hos-su) often carried by Zen teachers.

The giving of a slap was first tried by the Sixth Patriarch,
who struck one of his disciples, known as Ho Tseh (Ka-taku), and it
was very frequently resorted to by the later masters. The lifting up
of the brush was first tried by Tsing Yuen in an interview with his
eldest disciple, Shih Ten, and it became a fashion among other
teachers. The loud outcry of Hoh was first made use of by Ma Tsu,
the successor of Nan Yoh. In this way the origin of the Zen Activity
can easily be traced to the Sixth Patriarch and his direct disciples.
After the Sung dynasty Chinese Zen masters seem to have given undue
weight to the Activity, and neglected the serious study of the
doctrine. This brought out the degeneration severely reproached by
some of the Japanese Zen teachers.






Next: Decline Of Zen

Previous: The Disciples Under The Sixth Patriarch



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