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Buddhism

Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...

How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...

Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...

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

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

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

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

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

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, see...

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...

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...

The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followin...

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

Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...




Zen And Nirvana








The beatitude of Zen is Nirvana, not in the Hinayanistic sense of the
term, but in the sense peculiar to the faith. Nirvana literally
means extinction or annihilation; hence the extinction of life or the
annihilation of individuality. To Zen, however, it means the state
of extinction of pain and the annihilation of sin. Zen never looks
for the realization of its beatitude in a place like heaven, nor
believes in the realm of Reality transcendental of the phenomenal
universe, nor gives countenance to the superstition of Immortality,
nor does it hold the world is the best of all possible worlds, nor
conceives life simply as blessing. It is in this life, full of
shortcomings, misery, and sufferings, that Zen hopes to realize its
beatitude. It is in this world, imperfect, changing, and moving,
that Zen finds the Divine Light it worships. It is in this
phenomenal universe of limitation and relativity that Zen aims to
attain to highest Nirvana. "We speak," says the author of
Vimalakirtti-nirdeca-sutra, "of the transitoriness of body, but not
of the desire of the Nirvana or destruction of it." "Paranirvana,"
according to the author of Lankavatarasutra, "is neither death nor
destruction, but bliss, freedom, and purity." "Nirvana," says Kiai
Hwan, "means the extinction of pain or the crossing over of
the sea of life and death. It denotes the real permanent state of
spiritual attainment. It does not signify destruction or
annihilation. It denotes the belief in the great root of life and
spirit." It is Nirvana of Zen to enjoy bliss for all sufferings of
life. It is Nirvana of Zen to be serene in mind for all disturbances
of actual existence. It is Nirvana of Zen to be in the conscious
union with Universal Life or Buddha through Enlightenment.


A commentator of Saddharma-pundarika-sutra.






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