Buddhism Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
The Social State Of Japan When Zen Was Established By Ei-sai And Do-gen
Now we have to observe the condition of the country when Zen ...
Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
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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