Buddhism Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
If there be no individual soul either in mind or body, where ...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...
The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...
Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
The Buddha Of Mercy
"Virtue may be assailed, but never hurt;
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...
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...
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with the
primitive faith of Hinayanism, and are inclined to call Mahayanism, a
later developed faith, a degenerated one. If the primitive faith be
called the genuine, as these scholars think, and the later developed
faith be the degenerated one, then the child should be called the
genuine man and the grown-up people be the degenerated ones;
similarly, the primitive society must be the genuine and the modern
civilization be the degenerated one. So also the earliest writings
of the Old Testament should be genuine and the four Gospels be
degenerated. Beyond all doubt Zen belongs to Mahayanism, yet this
does not imply that it depends on the scriptural authority of that
school, because it does not trouble itself about the Canon whether it
be Hinayana or Mahayana, or whether it was directly spoken by Shakya
Muni or written by some later Buddhists. Zen is completely free from
the fetters of old dogmas, dead creeds, and conventions of
stereotyped past, that check the development of a religious faith and
prevent the discovery of a new truth. Zen needs no Inquisition. It
never compelled nor will compel the compromise of a Galileo or a
Descartes. No excommunication of a Spinoza or the burning of a Bruno
is possible for Zen.
On a certain occasion Yoh Shan (Yaku-san) did not preach the doctrine
for a long while, and was requested to give a sermon by his assistant
teacher, saying: "Would your reverence preach the Dharma to your
pupils, who long thirst after your merciful instruction?" "Then ring
the bell," replied Yoh Shan. The bell rang, and all the monks
assembled in the Hall eager to bear the sermon. Yoh Shan went up to
the pulpit and descended immediately without saying a word. "You,
reverend sir," asked the assistant, "promised to deliver a sermon a
little while ago. Why do you not preach?" "Sutras are taught by the
Sutra teachers," said the master; "Castras are taught by the Castra
teachers. No wonder that I say nothing." This little
episode will show you that Zen is no fixed doctrine embodied in a
Sutra or a Castra, but a conviction or realization within us.
Zen-rin-rui-shu and E-gen.
To quote another example, an officer offered to Tung Shan (To-zan)
plenty of alms, and requested him to recite the sacred Canon. Tung
Shan, rising from his chair, made a bow respectfully to the officer,
who did the same to the teacher. Then Tung Shan went round the
chair, taking the officer with him, and making a bow again to the
officer, asked: "Do you see what I mean?" "No, sir," replied the
other. "I have been reciting the sacred Canon, why do you not
see?" Thus Zen does not regard Scriptures in black and white
as its Canon, for it takes to-days and tomorrows of this actual life
as its inspired pages.
Zen-rin-rui-sha and To-zan-roku.
Next: The Usual Explanation Of The Canon
Previous: Scripture Is No More Than Waste Paper