Buddhism Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...
Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at the first
sight, to be idealistic in an extreme form, as they say: "Mind is
Buddha" or, "Buddha is Mind," or, "There is nothing outside mind,"
or, "Three worlds are of but one mind." And it may also appear to be
nihilistic, as they say: "There has been nothing since all eternity,"
"By illusion you see the castle of the Three Worlds"; "by
Enlightenment you see but emptiness in ten directions." In
reality, however, Zen is neither idealistic nor nihilistic.
Zen makes use of the nihilistic idea of Hinayana Buddhism, and calls
its students' attention to the change and evanescence of life and of
the world, first to destroy the error of immutation, next to dispel
the attachment to the sensual objects.
These words were repeatedly uttered by Chinese and Japanese
Zenists of all ages. Chwen Hih (Fu-dai-shi) expressed this very idea
in his Sin Wang Ming (Shin-o-mei) at the time of Bodhidharma.
The Rin-zai teachers mostly make use of the doctrine of
unreality of all things, as taught in Prajnya-paramita-sutras. We
have to note that there are some differences between the Mahayana
doctrine of unreality and the Hinayana doctrine of unreality.
It is a misleading tendency of our intellect to conceive things as if
they were immutable and constant. It often leaves changing and
concrete individual objects out of consideration, and lays stress on
the general, abstract, unchanging aspect of things. It is inclined
to be given to generalization and abstraction. It often looks not at
this thing or at that thing, but at things in general. It loves to
think not of a good thing nor of a bad thing, but of bad and good in
the abstract. This intellectual tendency hardens and petrifies the
living and growing world, and leads us to take the universe as a
thing dead, inert, and standing still. This error of immutation can
be corrected by the doctrine of Transcience taught by Hinayana
Buddhism. But as medicine taken in an undue quantity turns into
poison, so the doctrine of Transcience drove the Hinayanists to the
suicidal conclusion of nihilism. A well-known scholar and believer
of Zen, Kwei Fung (Kei-ha) says in his refutation of nihilism:
"If mind as well as external objects be unreal, who is it that knows
they are so? Again, if there be nothing real in the universe, what
is it that causes unreal objects to appear? We stand witness to the
fact that there is no one of the unreal things on earth that is not
made to appear by something real. If there be no water of unchanging
fluidity, how can there be the unreal and temporary forms of waves?
If there be no unchanging mirror, bright and clean, bow can there be
the various images, unreal and temporary, reflected in it? If mind
as well as external objects be nothing at all, no one can tell what
it is that causes these unreal appearances. Therefore this doctrine
(of the unreality of all things) can never clearly disclose spiritual
Reality. So that Mahabheri-harakaparivarta-sutra says: " All the
sutras that teach the unreality of things belong to the imperfect
doctrine " (of the Shakya Muni). Mahaprajnya-paramita-sutra says The
doctrine of unreality is the entrance-gate of Mahayana."
See the appendix, chap. ii., 'The Mahayana Doctrine of
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