Essays in Zen Buddhism, passage 477

This was inevitable, the people of China were not yet quite ready to accept the new form; for they had only inadequately grasped the doctrine of Enlightenment in all its bearings.

Essays in Zen Buddhism, passage 545

The Buddha then uttered the following verse in which he expressed his reluctance to preach the Dharma to the world at large—the Dharma which was realised in him by ñāṇa,—which he saw visibly, face to face, without any traditional instruction:

Essays in Zen Buddhism, passage 1548

While eating quietude prevails. The dishes are handled noiselessly, no word is uttered, no conversation goes on. Eating is a serious affair with them. When a second bowl of rice is wanted, the monk folds his hands before him. The monk-waiter notices it, comes round with the rice-receptacle called _ohachi_, and sits before the hungry one. The latter takes up his bowl and lightly passes his hand around the bottom before it is handed to the waiter. He means by this to take off whatever dirt that may have attached itself to the bowl and that is likely to soil the hand of the serving monk. While the bowl is filled, the eater keeps his hands folded. If he does not want so much, he gently rubs the hands against each other, which means “Enough, thank you.”

Essays in Zen Buddhism, passage 443

Not to speak of the Buddha’s threefold knowledge which consists in the knowledge of the past, the future, and of his own emancipation, he can also practise what is known as the three wonders which are the mystic wonder, the wonder of education, and the wonder of manifestation. But when we carefully examine the miracles described in the Nikayas, we see that they have no other objects in view than the magnification and deification of the personality of the Buddha.

Essays in Zen Buddhism, passage 952

Tao-hsin’s interview with Fa-jung, the founder of the Niu-t‘ou school of Zen, was significant, showing where their views differed and how the one came to be converted into the orthodox understanding of Zen. It was during the Chên-kuan era of the T‘ang dynasty that Tao-hsin, learning of the presence of an extraordinary saintly man in Niu-t’ou mountains, decided to see who he could be.

Essays in Zen Buddhism, passage 1923

In this illustration “dharma” and “adharma” are synonyms of being (_sat_) and non-being (_asat_) or affirmation (_asti_) and negation (_nāsti_). Therefore, the abandoning of dharma and adharma (_dharmādharmayoḥ prahāṇaṁ_) means the getting rid of dualism in all its complexities and implications. Philosophically, this abandoning is to get identified with the Absolute, and morally to go beyond good and evil, right and wrong.

Essays in Zen Buddhism, passage 1714

“Lo, and behold; the Buddha Hall has run into the monk’s quarters.” Later his own remark was, “They are beating the drum at Lafu (Lo-fu), and a dance is going on at Shōjū (Shao-chou).”

Essays in Zen Buddhism, passage 187

That the Buddha was practical and not metaphysical, may be seen from the criticism which was hurled at him by his opponents: “As Gautama is always found alone sitting in an empty room, he has lost his wisdom.... Even Sariputra who is the wisest and best disciple of his is like a babe, so stupid and without eloquence.”[f19] Here however lies the seed of a future development. If the Buddha had been given up to theorising his teaching never could be expected to grow. Speculation may be deep and subtle, but if it has no spiritual life in it, its possibilities are soon exhausted. The Dharma was ever maturing, because it was mysteriously creative.

Essays in Zen Buddhism, passage 1526

The Meditation Hall[7.6] (Zendo in Japanese and Ch‘an T‘ang in Chinese), as it is built in Japan, is generally a rectangular building of various size according to the number of monks to be accommodated. One at Engakuji,[f136] Kamakura, was about 36 feet by 65 feet. The floors about eight feet wide and three feet high are raised along the longer sides of the building, and an empty space is left in the middle throughout the entire length of the Hall.

Essays in Zen Buddhism, passage 1484

This opening is therefore something, we as outsiders not belonging to the inner life of the individual concerned, have no means to judge beforehand, we know only when it is opened; but the masters seem to know when this opening is going to take place and how it is to be brought about from their own experience. Students of the psychology of Zen will here find an interesting problem to investigate.

Essays in Zen Buddhism, passage 523

Even the Buddha as an object of one’s religious experience could not escape this, his personality was so constituted as to awaken in us every feeling and thought that goes under the name of Buddhism now. The most significant and fruitful ideas that were provoked by him were concerned with his Enlightenment and Nirvana.

Essays in Zen Buddhism, passage 1214

The case of Bukko (Fo-kuang) the National Teacher[f121] was more extraordinary than that of Hakuin, and fortunately in this case, too, we have his own recording of it in detail. “When I was fourteen,” writes Bukko, “I went up to Kinzan. When seventeen I made up my mind to study Buddhism and began to unravel the mysteries of ‘Jōshu’s Mu.’ I expected to finish the matter within one year, but I did not come to any understanding of it after all.

Essays in Zen Buddhism, passage 1053

“Those who know by themselves do not look for anything external. If they adhere to the view that liberation comes through external aid, through the office of a good wise friend, they are entirely at fault. Why? There is a knower in your own mind and it is this that makes you realise the truth by yourselves. When confusion reigns in you and false views are entertained, no amount of teaching by others, good wise friends of yours, will be of use for your salvation. When on the other hand your genuine Prajñā shines forth, all your confused thoughts will vanish in an instant. Knowing thus what your Self-Nature is, you reach Buddhahood by this single understanding, one knowledge.”

Essays in Zen Buddhism, passage 665

This however betrays the ignorance on the part of the critic of the Buddha’s own life which was so unselfishly devoted for forty-nine long and peaceful years to the promotion of the general spiritual welfare of his people; not only this, but the critic has also forgotten to notice the extraordinary missionary enterprises of the Buddha’s disciples as well as their intellectual activities which developed into the Mahayanist school of Buddhism.

Essays in Zen Buddhism, passage 1547

They are now ready to take up their chop-sticks, but before they actually partake of the sumptuous dinner, the demons or spirits living somewhere in the triple world are remembered; and each monk taking out about seven grains from his own bowl, offers them to those unseen, saying, “O you, demons and other spiritual beings, I now offer this to you, and may this food fill up the ten quarters of the world and all the demons and other spiritual beings be fed therewith.”

Essays in Zen Buddhism, passage 1498

This system was founded by the Chinese Zen Master, Hyakujo (Pai-chang, 720–814), more than one thousand years ago. Until his time the monks used to live in monasteries belonging to the Vinaya sect, which were governed by a spirit not quite in accordance with the principles of Zen. As the latter grew more and more flourishing and its followers kept on increasing in number and in influence, there was need for its own institution, exclusively devoted to the promotion of its objects.

Essays in Zen Buddhism, passage 423

“But, young men of good family, the truth is that many hundred thousand myriads of kotis of æons ago I have arrived at Supreme, Perfect Enlightenment.

Essays in Zen Buddhism, passage 817

This is what is meant by non-attachment (_apratishṭita-cittam_). The idea is negative inasmuch as it is concerned with untying the knots of the intellect and passion, but the feeling implied is positive, and the final object is attained only when the spirit is restored to its original activity. The spirit knows its own way, and what we can do is to rid it of all the obstacles our ignorance has piled before it. “Throw them down,” is therefore the recurring note in the Buddhist teaching.

Essays in Zen Buddhism, passage 2036

Hakuin; 238ff., 267, 327; on Ummon’s “Kwan!” 279; Song of Zasen, 322f.; and his teacher Shōju, 324f.

Essays in Zen Buddhism, passage 1626

In some respects, no doubt, this kind of education prevailing at the Zendo is behind the times. But its guiding principles such as simplification of life, not wasting a moment idly, self-independence, and what they call “secret virtue,” are sound for all ages. Especially, this latter is one of the most characteristic features of Zen discipline. “Secret virtue” means practising goodness without any thought of recognition, neither by others nor by oneself.

Essays in Zen Buddhism, passage 81

Whatever this is, there is one thing in this connection which we can never afford to lose sight of, that is, the peace or poverty (for peace is only possible in poverty) is obtained after a fierce battle fought with the entire strength of your personality. A contentment gleaned from idleness or from a _laissez-faire_ attitude of mind is a thing most to be abhorred. There is no Zen in this, but sloth and mere vegetation. The battle must rage in its full vigour and masculinity.

Essays in Zen Buddhism, passage 237

Each in its way was an excellent means, and if they were practised severally or all together, they might result in emancipation of some kind.

Essays in Zen Buddhism, passage 547

According to this report transmitted by the compilers of the Nikayas, which is also confirmed by the other literature we have of the Buddha’s Enlightenment, what flashed through his mind must have been an experience most unusual and not taking place in our everyday consciousness, even in the consciousness of a wise, learned, and thoughtful man. Thus, he naturally wished to pass away into Nirvana without attempting to propagate the Dharma, but this idea was abandoned when Great Brahma spoke to the Buddha in verse thus:

Essays in Zen Buddhism, passage 1787

1.3. 上堂云. 赤肉團上. 有一無位眞人. 常從汝等面門出入. 未證據者. 看. 看. 時有僧出問. 如何是無位眞人. 師下禪牀把住云. 道. 道. 其僧擬議. 師托開云. 無位眞人. 是什麽乾屎橛. 便歸方丈. (臨濟錄.)

Essays in Zen Buddhism, passage 319

When the Buddha remained with them as the living spirit of the Brotherhood, these rules were the direct expressions of the subjective life; but with the Buddha’s departure, they grew rigid and failed to reach the inner spirit of their author, and the followers of Enlightenment revolted against them, upholding “the spirit that giveth life.” They advocated perfect freedom of spirit, even after the fashion of antinomians.

Essays in Zen Buddhism, passage 1890

[f45] There is however a Sutra in the Saṁyukta Āgama, fas. XXXIII., p. 93b (Anguttara-Nikāya, XI., 10), dealing with true dhyana (_ājānīya-jhāna_) which is to be distinguished from untrained dhyana (_khaḷuṅka-jhāna_). The latter is compared to an ill-disciplined horse (_khaḷuṅka_) kept in the stable that thinks nothing of his duties but only of the fodder he is to enjoy.

Essays in Zen Buddhism, passage 235

Zen was in fact handed over not only to Mahākāśyapa but to all beings who will follow the steps of the Buddha, the Enlightened One.

Essays in Zen Buddhism, passage 1419

Some Zen authority enumerates eighteen different kinds of questions, against which we may distinguish eighteen corresponding answers. Thus a counter-question itself is in its way an illuminating answer.

Essays in Zen Buddhism, passage 1288

The following “mondo” or dialogue (literally, questioning and answering)[6.1] will give us a glimpse into the ways of Zen.

Essays in Zen Buddhism, passage 1494

The residents got excited and lighted candles, but found that the burglars had already gone. The son who remained all the time in the chest securely confined thought of his cruel father. He was greatly mortified, when a fine idea flashed upon him. He made a noise which sounded like the gnawing of a rat. The family told the maid to take a candle and examine the chest. When the lid was unlocked, out came the prisoner, who blew out the light, pushed away the maid, and fled.

Essays in Zen Buddhism, passage 1306

“And who,” answered the artist, “ever saw a black-leaved bamboo?” When one is so used to a certain way of looking at things, one finds it so full of difficulties to veer round and start on a new line of procedure. The true colour of the bamboo is perhaps neither red nor black nor green nor any other colour known to us. Perhaps it is red, perhaps it is black just as well. Who knows? The imagined paradoxes may be after all really not paradoxes.

Essays in Zen Buddhism, passage 591

The extraordinary power wielded by the Buddha over his contemporaries as well as posterity was not entirely due to his wonderful analytical acumen though we have to admit this in him; it was essentially due to his spiritual greatness and profound personality, which came from his will-power penetrating down into the very basis of creation.

Essays in Zen Buddhism, passage 1389

Tokusho who after such an experience finally came to realise the mystery of Zen, did his best later to give vent to his view which he had gained under Hōgen. It was while he was residing at the Monastery of Prajñā that he had the following “mondo” and sermon.[6.43] When Tokusho came out into the Hall, a monk asked him, “I understand this was an ancient wise man’s saying: When a man sees Prajñā he is tied to it; when he sees it not he is also tied to it.

Essays in Zen Buddhism, passage 154

While the founder was still walking among his followers and disciples, the latter did not distinguish between the person of their leader and his teaching; for the teaching was realised in the person and the person was livingly explained in the teaching. To embrace the teaching was to follow his steps, that is, to believe in him. His presence among them was enough to inspire them and convince them of the truth of his teaching.

Essays in Zen Buddhism, passage 1530

The desire to possess is considered by Buddhism to be one of the worst passions mortals are apt to be obsessed with. What in fact causes so much misery in the world is due to a strong impulse of acquisitiveness. As power is desired, the strong always tyrannise over the weak: as wealth is coveted, the rich and poor are always crossing their swords of bitter enmity. International wars rage, social unrest ever goes on, unless the impulse to have and hold is completely uprooted.

Essays in Zen Buddhism, passage 1850

[f14] Gutei was a disciple of Tenryu (T‘ien-lung), probably towards the end of the T‘ang dynasty. While he was first residing in a small temple, he had a visit from a travelling nun, who came right into the temple without removing her headgear. Carrying her staff with her, she went three times around the meditation chair in which Gutei was sitting. Then she said to him, “Say a word of Zen, and I shall take off my hat.” She repeated this three times, but Gutei did not know what to say. When the nun was about to depart, Gutei suggested, “It is growing late, and why not stay here over night?” Jissai (Shih-chi), which was the name of the nun, said, “If you say a word of Zen, I shall stay.” As he was still unable to say a word, she left.

Essays in Zen Buddhism, passage 1088

If we feel dissatisfied somehow with this life, if there is something in our ordinary way of living that deprives us of freedom in its most sanctified sense, we must endeavour to find a way somewhere which gives us a sense of finality and contentment. Zen proposes to do this for us and assures us of the acquirement of a new point of view in which life assumes a fresher, deeper, and more satisfying aspect.

Essays in Zen Buddhism, passage 961

The two best known are Pao-chih (died 514)[4.46] and Fu-hsi (died 569)[4.47]; and their lives are recorded in the _Records_ as “adepts in Zen but not appearing in the world though well-known at the time.” This is a strange phrasing, and it is hard to know definitely what “not appearing in the world” means. Usually it applies to one who does not occupy any recognised position in an officially registered monastery.

Essays in Zen Buddhism, passage 1370

This was not, however, enough. Later, in the thirteenth century another great Zen master, Kido (Hsü-t‘ang), commented on this in a still more mystifying manner.[6.37] His sermon one day ran in this wise: “When Chōsui asked Yekaku, ‘_Shō-jō hon-nen un-ga kos-sho sen-ga dai-ji_,’ the question was echoed back to the questioner himself, and it is said that the spiritual eye of the disciple was then opened. I now want to ask you how this could have happened. Were not the question and the answer exactly the same? What reason did Chōsui find in this? Let me comment on it.” Whereupon he struck his chair with the hossu, and said, “_Shō-jō hon-nen un-ga kos-sho sen-ga dai-ji_.” His comment complicates the matter instead of simplifying it.

Essays in Zen Buddhism, passage 1882

So long as we are conscious of the efforts we make in trying to overcome our selfish impulses and passions, there is a taint of constraint and artificiality, which interferes with spiritual innocence and freedom, and love which is the native virtue of an enlightened spirit cannot work out all that is implied in it and meant to be exercised for the preservation of itself.

Essays in Zen Buddhism, passage 249

So long as passions (_kleśa_) were not subdued, and the mind still remained enshrouded in ignorance, no Buddhists could ever dream of obtaining a Moksha (deliverance) which is Nirvana, and this deliverance from Ignorance and passions was the work of Enlightenment.

Essays in Zen Buddhism, passage 1868

These statements plainly demonstrate that while on the one hand the teaching of the Buddha was accepted by his followers as the Dharma beautiful in the beginning, beautiful in the middle, and beautiful in the end, his person was on the other hand regarded as filled with miraculous powers and divine virtues, so that his mere presence was enough to create a most auspicious atmosphere not only spiritually but materially.

Essays in Zen Buddhism, passage 1079

Nan-yüan asked a newly arrived monk, “Whence comest thou?” “I am from Han-shang.” Said the master, “You are at fault as much as I am.”[4.61] Hsiang-yên asked San-shêng, “Whence comest thou?” “From Lin-chi.” “Bringest thou his sword?” San-shêng took up his seat-cloth (_tso-chu_) and struck Hsiang-yên across his mouth and went away.[4.62] The Venerable Ch‘en asked a monk, “Whence comest thou?” “From Yang-shan.” “Thou art a liar!” was the verdict of the master.[4.63] Another time he asked another monk, “Whence comest thou?” “From West of the River, sir.” “How many sandals hast thou worn out?” This monk had evidently a gentler treatment.

Essays in Zen Buddhism, passage 334

The following conversation between Sandhana, a Buddhist, and Nigrodha, an ascetic, which is recorded in the _Udumbarika Sīhanāda Suttanta_,[f37] will throw much light on the habit of the Buddha.

Essays in Zen Buddhism, passage 1722

The masters do not waste much time in explaining Zen, not only because it is beyond the ken of human discursive understanding, but because such explanations are not productive of any practical and lasting benefits for the spiritual edification of the monks.

Essays in Zen Buddhism, passage 252

The true significance of Enlightenment was effectively brought out by the Mahayanists not only in its intellectual implications but in its moral and religious bearings. The result was the conception of Bodhisattvaship in contradistinction to Arhatship, the ideal of their rival school. The Arhat and the Bodhisattva are essentially the same.

Essays in Zen Buddhism, passage 54

If you take this as constituting the essentials of Zen, you would commit the same gross error as one who took the finger for the moon. As in everything else, but most particularly in Zen, all its outward manifestations or demonstrations must never be regarded as final. They just indicate the way where to look for the facts. Therefore these indicators are important, we cannot do well without them.

Essays in Zen Buddhism, passage 364

Of the many Sutras that were introduced into China since the first century A.D., the one in which the principles of Zen are more expressly and directly expounded than any others, at least those that were in existence at the time of Bodhi-Dharma, is the _Laṅkāvatāra Sūtra_. Zen, as its followers justly claim, does not base its authority on any written documents, but directly appeals to the enlightened mind of the Buddha.

Essays in Zen Buddhism, passage 467

Let us see first how Zen came to rule the spiritual life of China. The inner sense of Enlightenment was not understood in China, except intellectually, in the earlier days of Buddhism. This was natural, seeing that it was in this respect that the Chinese mind was excelled by the Indian.

Essays in Zen Buddhism, passage 1249

4. This emphasising in Zen of satori above everything else makes the fact quite significant that Zen is not a system of dhyana as practised in India and by other schools of Buddhism than the Zen. By dhyana is understood popularly a kind of meditation or contemplation, that is, the fixing of thought, especially in Mahayana Buddhism, on the doctrine of emptiness (_śūnyatā_).

Essays in Zen Buddhism

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