A note from Tokyo

Dear Dr Shastri Just returned to Tokyo from Kyushu, stopping at Kyoto on the way back. Kyoto seems almost the same, and I went round some of the temples. I expect you remember the Moss Temple of Saiho-ji, with its garden designed by Muso Kokushi, and made by arranging trees, rocks, and little lakes without any flowers or shrubs, but with moss covering the ground everywhere. This was a most peaceful place, without the magnificence of Nishi-honganji but in fact more impressive. At the Myoshin-ji temple I had an introduction to one of their scholars, who is a Zen man as well as a philosopher. He was a very nice man, who received me with almost embarrassing kindness. He reads English but does not speak it. However, I managed to follow him in Japanese as he speaks slowly, and he spoke to me for over an hour on the Zen …

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Categories Zen

Meditation in the Zen Tradition

The word `Zen’ comes from the Sanskrit `Dhyana’, meaning meditation, and one of the main characteristics of the Zen schools of China and Japan is the importance they give to the practice of contemplation. The following is translated from an article on Meditation by a Japanese Zen Master, Amakuki Sessan, a monk who lived in the present century. Those who perform meditation for even one session Destroy innumerable accumulated sins ; How should there be wrong Paths for them ? The Paradise of Amida Buddha is not far. These four lines speak of the effects of sitting in meditation (Za-zen) especially in regard to repentance and destruction of sins. The Sixth Patriarch, defining the word Zazen, says : Outwardly to be in the world of good and evil yet with no thought arising in the heart, this is Sitting (Za) : Inwardly to see one’s own nature and not move …

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Two Ships

 Emperor Kiso of the T‘ang Dynasty in China once made a visit to the Kinzanji temple on the Yangtze River. At the temple the scenery is exceptionally fine, and the throne was set at the top of the temple tower, giving the best view of the river. The emperor was conducted to his seat. He saw on the great river countless boats, some going up and some going down, some to the right and some to the left, so that it might almost have been mistaken for the sea. He was overjoyed to see the prosperity of the country he ruled: trade and commerce thus flourishing—what we should call today a fully developed country. At his side was standing the abbot of the temple, Zen master Obaku, and the emperor remarked to him: “How many flying sails on the river, I wonder?” In other words, how many ships would there …

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Categories Zen

The mother of mencius

 Mencius was the second Confucian sage, the second one after Confucius but perhaps even a greater man. His mother was a woman of realisation. She was a weaver, a very good one. She had this little boy. When he was 5 or 6 she took him to school and introduced him there and left him there and came back. It was summer and she was in the open air in the garden and she was beginning to weave a very beautiful brocade. It was a small piece as yet but it already looked beautiful. The boy didn’t like the school and he left school and went back home. When he returned she looked up and saw the boy. She picked up a knife and slashed the brocade she just began and said: ‘I have done the same as you have’. The boy turned and went back to school. He became …

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Categories Zen

The Peony Temple

There is a temple in Japan known as the Peony Temple. For centuries, this temple has grown tree peonies in its spacious garden; then these all blossom together it is one of the famous sights of the region. In the late Middle Ages, an army general had to deal with a local uprising. He crushed the so called brigands, capturing their leaders. He proposed to execute these publicly the next morning, after which he thought he would go to see the peonies at the Temple, then in their full glory. He sent a messenger to the Abbot to inform him of his proposed visit. The envoy presented himself and delivered his message. The Abbot made no comment, but beckoned him to follow. He went out into the garden, on the way picking up a little sickle. As they came up to the nearest peony, upright on its supporting stick, the …

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Categories Zen

Sit in the meditation hall of Moon in the Water

Among Zen sayings there is this one: ” Sit in the meditation hall of Moon in the Water, and do the practice and do the sky-flower practice”. The saying describes the practice and its fulfilment: it has a power profound and noble. I believe that these two phrases can bring about an ideal human life. First as to the Moon in the Water. The moon is reflected in the water and enters the water as a reflection but there is no scar on the water from its entering. In terms of the meditation there is no trace of attachment. But we with our heart, eye, ear, nose, tongue, and body – our five senses come to be mislead by beautiful human forms, by wine, by reputation, and by life itself. The heart comes to be reflected in the water so to say and it has to be reflected right now …

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Categories Zen

The Spur by Torei

IN WHAT ZEN CALLS THE ASCENT FROM THE STATE OF THE ordinary vulgar man to the state of Buddha, there are five requirements. First is the principle that they have the same nature. Second is the teaching that they are dyed different colors. Third is the necessity for furious effort. Fourth is the principle of continuity of training. Fifth is the principle of returning to the origin. These five are taught as the main elements of the path. The true nature with which people are endowed, and the fundamental nature of the Buddhas of the three worlds, are not two. They are equal in their virtue and majesty; the same light and glory are there. The wisdom and wonderful powers are the same. It is like the radiance of the sun illuminating mountains and rivers and the whole wide earth, lighting up the despised manure just as much as gold …

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Categories Zen

The teaching of the main text of The Spur

The teaching of the main text is summed up in a few sentences at the beginning: all that is seen, heard, felt, understood, is hon-shin. This word means literally heart-essence, explained here with consciousness-only texts. When we see a mountain, we see hon-shin in the form of a mountain; when we hear a bird singing, we hear hon-shin in the form of bird-song. When we lie down on a straw mat, we lie down on hon-shin in the form of a mat. Then Torei shows how Zen completes the Confucianism, which was the official doctrine for samurai at the time. He points out (as did some Confucians) that it is easy to intone phrases like filial piety, loyalty, and human-heartedness. But most people cannot in fact control their desires and fears, so they fall into evil ways, not stopping at murder of relatives. Zen will enable them to control themselves …

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Categories Zen

Action should be calm, well-directed to a right objective, and efficient

‘Act, but do not re-act’, Dr. Shastri used to tell his pupils. He taught that action should be calm, well-directed to a right objective, and efficient. But it was not to be accompanied by reactions. Sometimes, in the very midst of an action, we find ourselves reacting to the situation: How am I doing?  Is anyone watching me?  I hope this will come out right, and what if it doesn’t?  This will show them they can’t ignore me! – and innumerable other reactions go on, as a background to the action itself. The thoughts are only half-formulated, but it means that the action does not get full attention, because part of the mind is taken up with them. They create tensions not needed for the action, which impede it. The Gita in Chapter II says that actions must be performed in evenness of mind, and especially in regard to the …

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Bodhidharma The First Zen Patriarch in China

There is a Buddhist tradition that when the Worldhonoured One was at the assembly on the Vulture Mount a man offered him a golden flower and asked him to preach the holy Doctrine. The Buddha twisted the flower in his fingers, showing it to the people in perfect silence. All were bewildered and at a loss for his meaning except the disciple Kashyapa who quietly smiled at the teacher. The Buddha then said there had been a transmission of the inmost spirit of his teaching to Kashyapa who was to be his successor and to whom he gave his robe and begging-bowl. Kashyapa, having thus become the First Patriarch, later transmitted the secret in the same way ” from mind to mind ” to Ananda, and so the succession continued. The patriarchs of the Buddha-mind transmission (now generally known by its Japanese name Zen) include some of the greatest names …

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The Seller of Pears

An Abbot of the Buddha-Heart sect was preaching in the open air to a large crowd. The Abbot spoke of making life harmonious by mutual aid and concession, but added that the aim of life is to realize the Buddha-Heart within man, without which life has no real meaning. A seller of pears,` pushing his cart by its two long wooden handles, drew near and interrupted: `What will it bring us? These are only words!’ The Abbot explained that realization would bring an end of all sufferings and a new life beyond life-and-death, but the pearseller shouted: `Big talk! Big talk! But you have to show us something!’ The Abbot said that gains in the world of dreams were themselves illusory; they were no true gains but had to be paid for somehow. The pear-seller only shouted again and again: `Show us something! You have to show us something!’ Others …

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Short text of the Heart Sutra

When the Bodhisattva Kannon was practising the profound Prajna Paramita wisdom he saw all the five aggregates to be Emptiness, and passed beyond suffering. ‘O disciple Shariputra, form is not different from Emptiness, Emptiness is not different from form; form is Emptiness and Emptiness is form; and so also with sensation, thinking, impulse and consciousness. All these things, Shariputra, have the character of Emptiness, neither born nor dying, neither defiled nor pure, neither increased nor lessened. ‘So in Emptiness there is neither form nor sensation, thinking, impulse nor consciousness; no eye, ear, nose, tongue, body nor mind; no form, sound, smell, taste, touch nor object of mind; no element of eye, nor any of the other elements, including that of mind-consciousness; no ignorance and no extinction of ignorance, nor any of the rest, including age-and-death and extinction of age-and-death; no suffering, no origination, no stopping, no path; no wisdom and …

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The Load of Ignorance

Consider our life as it is with its crying and laughing. There is in each case a trace left; of crying it is a trace of crying, and of laughing the trace of that laughter. Our living leaves these traces. What I emphasize always is that even when it is laughter, we should laugh with a truly empty heart. But we never do so. ‘Cold today!’ and ‘Well, how are you?’—remarks which have no point, poured out like oil and accompanied with a little laugh. No real laughter of pure enjoyment, because even in our laughter the heart does not become empty of its burdens. The thing called the I is in the breast and the laughter is centred round that I. It is laughing because things seem well for the I. And the crying is of the same sort. With each step the track is left, and this way …

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The Cirle of Life

When the Bodhisattva Kannon was practising the profound Prajna Paramita wisdom, he saw all the five aggregates to be Emptiness, and passed beyond suffering. Now we begin the text. The Bodhisattva mentioned is generally known as Kannon, though sometimes as Kanjizai. In either case the first character of the name, Kan, is seeing, and it means to see things as they really are. To see things as they are gives freedom, and so the Bodhisattva is called Kanjizai, the one whose sight is freedom. If asked what Buddhism is, I say: ‘Buddhism is seeing everything as it really is.’ Seeing the real form of everything is Buddhism. We don’t see the real forms; we think we do, but in fact we don’t. When we consider the I, whether it is something lasting or not, outside Buddhism they always presume that the self must have a form. They make it something …

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Awakening to the character of our individuality

He saw all the five aggregates to be Emptiness, and passed beyond suffering. This is illumined vision, seeing things as they really are. Satori is when the real character of everything is seen. When renunciation of self is complete, the absolute, the state free from all conditions, in which at present we are putting our faith, will actually be realized. The world of faith is to act entrusting all to Kannon. Religion is not logic and all that. To entrust all to Kannon means to have merged self in the state of Kannon. By the power of my self I can do nothing, not even check one tear or one impulse to anger, but when I have pierced to the truth at the bottom of that self, the holy form of the Bodhisattva Kannon appears, which rescues the I into the absolute unconditioned. Surely this is the true world of …

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The true character of the human Self

The Buddha did not have the loneliness of being deserted; he knew the loneliness of having a million friends. It is said that he renounced his home when he was twenty-nine—in one tradition, nineteen. Before that he rejoiced in his beautiful queen and his lovely child. He excelled in learning and wisdom and was a master of all the sciences and arts. As the heir to the throne of the emperor, he was held in great honour. At no time were the circumstances ever lonely. He was one who had satisfaction in all the desires of human life. There was no outward isolation. Inwardly it was that he felt extreme loneliness. In spite of all the wealth and talents and accomplishments, when he considered that the self could rely on none of these things, he was overwhelmed by unspeakable loneliness, and this was the loneliness of the Buddha. So his …

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Passions are the Bodhi

In his Discourses at Eihei Temple, Zen master Dogen says: ‘When the clay is plentiful the Buddha is big.’ By clay he means the raw passions. The mental operations in the mind within us which seethe and rage unbridled—these are the clay. And the more abundant it is, the greater the Buddha into which it comes to be moulded. The stronger the force of attachment, the greater the Buddha which is made. ‘Do you ever get angry?’ ‘No, I’m never angry’—such people have nothing to them. When the time of anger comes, when the whole body is ablaze with it, then it is that the form of the Buddha must be seen. By coming to the taste of Emptiness in the midst of illusion of the five skandhas, we really grasp the meaning of what Emptiness is. In the Vimalakirti Sutra is the phrase: In the soil of the high …

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The Concept Monster

The so-called no-I of people like this, which is built on concepts, is no more than the no-I of a child. In an ironical sense one could call them good quiet people. Happy people! It is a widespread aberration in our thought today that many think self-completion is attained by concept-building, and fail to make any efforts towards the ideal. Even among Zen aspirants are numbers who fall into the same error. ‘Lying on the face or sleeping on the side, I have freedom . . .’ they quote, and think that getting up just when one likes is enlightenment there and then, and that the state of satori is to express everything just as it comes. ‘Oneself a Buddha and all others Buddhas’; so thinking, he is sure he is already a Buddha. There are some middle schools which profess adherence to the sect of Buddhism of which I …

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The Non-Egoity of the Child

Someone has said: ‘The heart of God is the heart of a child.’ In a way it is true that a child’s heart is pure and free from malice, and we can also call him Mu-ga or without-I. But we cannot say that this no-I of the child is the Mu-ga of the Buddha; it has to be admitted that it is not the non-egoity and freedom from malice of the Buddha. We must be clear on the point. Take for instance this poem: The infant step by step is attaining wisdom: Alas that he is also moving away from the Buddha! The child is indeed free from malice and he seems pure, but gradually with the years he advances in the wisdom of all the goods and bads and rights and wrongs. Sad it is that through this he becomes estranged from the Buddha. And so—he must return to …

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The World of Liberation

To be brought to the full realization that this form of clay is the form of what I call my self, is a great blessing. My tears are born of sticking attachment to self, my laughter is based on sticking attachment to self, all my passions are on the same basis. This form is of clay. I have accepted the burden of taking that form as my true form, but then there dimly comes the perception of dropping of self, a sense of the grace of the Kannon of self-submergence, a state of emptiness with no burdens. The joy of it is not that a lotus has grown out of the mud, but that the mud as it stands has become a lotus. From the mud of sticking attachment there is experienced indescribable bliss; from the five skandhas of illusion arises the state of awakening called Emptiness, where there is …

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Power to Condemn, Power to Condone

The world of Emptiness is not some world without crying and without laughing. Emptiness in the tears themselves, Emptiness in the smiles themselves—this is the real Emptiness. Then the phrase is turned round: ‘Emptiness is not different from form’ When with all my might I plunge what is called my self into the heart of Kannon Bodhisattva and in that heart become completely naughted, then the laughter and weeping called form can for the first time have a meaning. Only as Emptiness have the forms their great meaning. ‘Now, just for today let me try.’ And then at the time when I wanted to burst forth like a thunderstorm, when I wanted to rage with the anger erupting in me, ‘just for today’ —and somehow I realized this blazing up for what it is, something which is blazing up, and then there was a taste of the state of liberation. …

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Transcendence

All these things, Shariputra, have the character of Emptiness, neither born nor dying, neither defiled nor pure, neither increased nor lesssened. ’ These phrases addressed to Shariputra teach the character of Emptiness. As Emptiness, it have no characteristic form. We may that even in Emptiness some form must remain, but there is no need for it to be so. The form is no-form The form of the true Suchness is the form which is negation. True form is spoken of as the form of no-form, and only so it be expressed. That form is nothing visible to the eye. It is the life of truth. The whole spirit of the Heart Sutra is that the real form, the form of Suchness, is no-form, and so it is said here. ‘All these things’ means the five skandha-aggregates. We are to discover the satori of Emptiness in these illusory forms, to awaken …

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The World beyond Birth and Death

When Bodhidharma first saw the Emperor Bu of the Ryo dynasty, the latter was such a devout Buddhist that he was called the Buddha-heart Emperor, who would surely be the one to hear the true tradition. The Emperor asked: ‘Since ascending the throne I have built and endowed temples, distributed the sutras and supported monks and nuns; what has been the merit?’ He inquires what merit there is in these things. Bodhidharrna answered: ‘No merit.’ There is no merit in them—what a bleak reply! Buddhist priests nowadays don’t say such things. When the people contribute their tiny coins and ask: ‘Your Reverence, is it meritorious?’ we only say: ‘Merit without end!’ But Bodhidharma did not say that. No merit, was his reply, and the Emperor now asked: ‘How so, no merit!’ The great teacher, feeling the pathos of the question, told him that there was a little something—‘There are small …

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Living Hand-to-Mouth

‘Neither defiled nor pure.’ These are clearcut words. In the world of Emptiness there is neither the so-called impure ordinary man nor what is called the pure Buddha. It transcends values, goes beyond price-setting. When we say ordinary man and sage, we are in the world of values where there are ordinary men and there are sages. Our life is all comparative values. What is his standing? What is he worth?—always on the basis of status. People are accorded standing on the basis of their value. That one has the standing of cabinet minister, that one of prefectural governor. This is the world of values. Zen master Dogen warns us: ‘He who is truly called a teacher must not lack the power to stand apart from rank, and must have the spirit of transcending distinctions.’ He must abandon considerations of rank and distinction, and unless he has the power and …

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The World Transcending Values

In one of his sermons, Zen master Dogen speaks of realization as knowing that the eyes are at each side with the nose straight down in the middle. No longer deceived by others, he returns with nothing in the hands, without one hair of Buddhism ‘Realizing the eyes at the sides and the nose straight down, I was not deceived by others.’ Though a hundred, a thousand people come to cheat him, this sort of life is one which is not taken in. With us it is not so; when they whisper behind my back: ‘What nonsense the abbot is talking!’ I get the disturbing thought: ‘Am I?’ But Dogen, who has realized the eyes on each side and the nose in the middle, is never deceived by them The state of experience is expressed by the phrase ‘returning empty-handed’. I came back from China without anything in my hands, …

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The world without increase or lessening

If as the Sutra says it is neither increased nor lessened, then we may suppose that it must be an amount. In such case, is it large or small? But no. Long and short, square and round, these are the qualities of relative size, but the world of Emptiness transcends the relational amounts. So Zen master Dogen says: ‘Turning in the fingers a vegetable stalk, he establishes the temple of the Lord of Dharma; in every grain of dust entering, he revolves the wheel of the Law.’ In the monastery there is the Tenzo or one who is in charge of the food, and this is in the instructions for the Tenzo. Those in charge of the food, when they pick up the stalks in their fingers, must do it with the same firmness as establishing the temple of the Dharma-Lord, who is the Buddha. When the cook takes up …

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The Experience of Emptiness

‘So in Emptiness there is neither form nor sensation, thinking, impulse nor consciousness; no eye, ear, nose, tongue, body nor mind; no form, sound, smell, taste, touch nor object of mind; no element of eye, nor any of the other elements, including that of mind-consciousness. ’  

Meditation with the whole body

This is the Emptiness of actual experience, the Emptiness of entering faith and attaining realization, not something just thought about in the head. It is not a concept; the meaning is Emptiness of actual experience. Master Dogen says in his Bendowa classic: ‘All are fully endowed with it, but while there is no practice it is not manifest and while it is not realized there is no attainment.’ All have the potentiality but the fact is that, unless it is practised and realized, it does not become real. Now I set forth the essential points of the practice of Zazen or sitting-in-meditation, strictly following the exposition of Dogen. The monk must always begin Zazen by sitting in the correct posture. After that he regulates the breath and controls the mind. In the Mahayana there is also a method of observing the breath, whether the breath is long or whether it …

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Living without leaving a track

When the opposition of subject and object disappears, that is the condition of the real Emptiness. They have become one. Hitherto at each step in life a great imprint was left behind. While there are hearer and heard, at every sound arise the three passions of greed, anger and folly. While there are seer and seen, our mind sets them in opposition, and the different passions arise. While the two confront each other, while they have not become completely one, we are always leaving at each step a track which is the root of evil. But for one who has actually realized Emptiness, both seer and seen, hearer and heard, disappear, and he can walk in life without his tread leaving any trace. To leave no trace is ‘nothingness’. So often is mentioned this ‘nothing, nothing’, and we have to understand what it really means. To laugh without leaving behind …

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Making the Heart empty

In what follows I am taking the ear and hearing as representative of the whole set of six, and when it is said for instance that the opposition of hearing and hearer disappears, it must be understood to apply to the others also. Now the sounds we make in the form of speech—there are two alternatives: either they issue from the state of Emptiness or they issue from the state of holding things. If we are not holding anything in the bottom of the heart and we can speak from the state of Emptiness, then in regard to those sounds there is neither hearer nor heard. When I first came to my present temple I found I was getting a bad reputation as uncivil and unsociable. I tried to think what it might be, but I could not see that I was uncivil. I took a lot of trouble over …

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The voice pilling heaven and earth

Whether this instance will be understood or not I don’t know, but it is something from a good many years ago, concerning Zen master Kitano Gempo. When he went to the inaugural ceremony of Joanji temple, some of us were in attendance on him On arrival, a young monk brought tea for him He had at one time been an acquaintance of the master, and so as he presented the tea he said in a familiar way: ‘Welcome, master,’ and just nodded his head in a half-bow. Zen master Kitano made no move to drink the tea: ‘What is that head doing? To learn how to lower the head is the first thing in spiritual training; one who cannot perform the practice can never give spiritual help to others. When you lower your head, bring it right down and apply it to the mat. Why can’t you make your bow …

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The Eighteen Elements

We have spoken of the five skandhas and the twelve entrances. Now there is another analysis—into eighteen ‘distinctions’. As previously explained, there are six roots—eye, ear, nose, tongue, body and mind—and six fields—form, sound, smell, taste, touch and dharma-object—and six consciousnesses —eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body- consciousness and mind-consciousness. It is the interaction of these three sets—roots, fields and consciousnesses—which manifests the world of illusion at every moment. A full explanation is technical and may seem a bit complicated, but here it is: The twelve entrances were the six roots and the six fields. Now we can also take as subject the six roots and six consciousnesses, the object being just the six fields. We have in fact analysed the mind-root out into six consciousnesses, from eye-consciousness to mind-consciousness. At first it was the six roots which were the subject and the six fields the object, but in the classification …

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The Hinayana ideal

Hitherto we have been speaking from the standpoint of the ordinary man under illusion. Even in the midst of the illusions it is possible to discover the world of Emptiness. It has been said that even while we are being pulled along by life we can experience that lightness of life when seeing leaves no trace and hearing leaves no trace and there is absolutely nothing in the heart. That experience is the joy of the wisdom of ultimate Emptiness. Now we pass on to the attempt to experience the true world of Emptiness in the twelve Causes and four Truths: it is the attempt of those of the Hinayana path who are called Shravakas and Pratyeka Buddhas. Whereas the Mahayana Bodhisattva spirit would find the true form in the ordinary man’s delusions, the practice of those of the Hinayana who are called Pratyeka Buddhas is to annihilate completely all …

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The Pratyeka Buddhist view

The fact that however much we try to act rightly we are unable to act absolutely rightly is the result of the karma of our past delusion and action. However we try to give up evil we cannot altogether give it up, and this is the effect of the karma-energy from our past. Our life of fifty or sixty years’ suffering —and it must be called suffering—is just living all the time driven by karma through smiles and tears on the wheel of birth-and-death. Delusion and karma-action, considered as the Causes of suffering in life, are again analysed into twelve, and the method of practice of the Pratyeka Buddhas is to perceive them in tranquillity, concentrated in the centre of the heart. The Pratyeka Buddhas meditate on the twelve channels through which delusion, karma-action and suffering are the causes of human life. Here is the list: Ignorance, impulse (to live), …

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The view of the Shravakas

Those called Shravakas see into the four Truths to obtain Nirvana of nothingness. These four Truths are said to be what is certain and without error. In the Sutra of the Last Teachings it is said: ‘The moon may become hot and the sun cold, but the four Truths taught by the Buddha will never change.’ Heaven and earth may be overturned but the principle of the four Truths will not be shaken. The four Truths stand on the doctrine of delusion, action and suffering already discussed. It comes down to this: Everything is delusion, action and pain. The present life is a result which has been incurred by delusion and action in past lives, and the doctrine of a power which brings about the result is the second Truth. The second Truth is that delusion and action in the past are, taken together, the fundamental cause of pain. They …

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The Bodhisattva spirit

The Bodhisattva spirit is different. In the midst of desire and grasping, which we cannot do away with however much we try, in the midst of our deluded thoughts and ideas, we are to try to discover the world of release. Day and night our desire and clinging make us alternate between joy and sorrow, laughter and tears. If there is something within reach I want to get it, but for all my efforts I cannot—in this state of desire and clutching let me discover the true world of release. It is through the existence of this very desire and grasping, or rather through the gradual coming to see that the character of this desire and grasping is the character of my self also, that I can come to discover release, and having discovered it to taste it and then to continue practice in faith. This is the spirit of …

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Clinging to life

Among the congregation of a country temple was a wife who contracted a very serious illness. She had to go to hospital in a town some distance away and her husband wrote me that his was very ill and wanted to see me. He asked me to visit her. So I made the trip and went in. She said: ‘It’s so kind of you to have come. I had thought I might never see you again, and I wanted to tell you something. I’ve been listening to your sermons in ordinary times and heard your teachings, and I believed that I really had faith in the world of release. But since I have been ill and come into hospital, my usual faith has been killed. I’ve got this illness which they don’t seem to know what it is, and so all the more I ought to be remembering the Buddha …

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The Experience of Nirvana

‘The Bodhisattva, since he is not gaining anything, by the Prajna Paramita has his heart free from the net of hindrances, and with no hindrances in the heart there is no fear. Far from all perverted dream thoughts, he has reached ultimate Nirvana. By the Prajna Paramita all the Buddhas of the three worlds have the utmost, right and perfect enlightenment. ’ As explained before, it is only by the power of the wisdom of ultimate Emptiness that we come to see that the inescapable clinging to life is what we are. Through that power comes the awakening to Emptiness. Now the phrase ‘he is not gaining anything’. If there is no life which has to be reduced,to nothingness then there is no Nirvana which has to be gained; if there is nothing to be thrown away, there is nothing to be grasped. Then what to do? For baby Bodhisattvas …

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The highest life

In Buddhism there are the Six Paths, which are worlds. And among them the world of humans alone is the noble one. These are the words of Master Dogen: ‘A human body is hard to attain, the holy doctrine is rarely to be met with. Now, by our accumulated merit we have attained human form which is hard to attain, and met the holy doctrine which is hard to meet with—in all the worlds this is the best life, this must be the supreme life.’ We must rejoice exceedingly at having been born in the world of men. For the Bodhisattva path of incalculable glory is only among men. Again he says: ‘In the heavens taken up with pleasure, in the four lower worlds sunk in suffering, there is no opportunity for spiritual practice, and the aspiration of the heart is not fulfilled.’ In the world of heaven they are …

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The Experience of Contradictions

The Bodhisattva path is this: My I is not just the I which is being pulled along by karma. I struggle not to be drawn along by it. There is a faint experience of joy as I begin to realize the true character of that self which is still being pulled along In spite of all struggles. When one is told: ‘You’re angry today,’ he says: ‘No I’m not!’ In this world of contradictions, there is a joy in finding a certain flavour in those very contradictions. ‘Why you’re crying . . .’ and even though the tears are falling, she says: ‘No, I’m not crying.’ There is a flavour in this self-control, and it is the spirit of a baby Bodhisattva. Perhaps I am biassed, but it seems to me that after over a thousand years of Buddhism there is in the Japanese people something of a like spirit. …

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The Parent Heart

  I had a boy student in my temple whom we had brought up from childhood. He had a peculiar nervousness which made him unable to stand out in front of people and speak properly. There is a ceremony at which one who wishes to take a particular rank has to answer questions from a good number of questioners. Along with many other youngsters, this boy was to take the role of asking some of these questions. I say that questions are asked, but in fact the whole thing is rehearsed; questions and answers both are fixed. You say this, then he says that, and now you say this, and so on. We wrote it all down for him on a sheet of paper and told him he must learn it by heart, that he absolutely must know it by heart for the day. When the time came he went …

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The Power of Prajna

‘Know then that the Prajna Paramita is the great spiritual mantra, the great radiant mantra, the supreme mantra, the peerless mantra, which removes all suffering, the true, the unfailing. The mantra of the Prajna Paramita is taught and it is taught thus: Gone, gone, gone beyond, altogether beyond; Awakeningfulfilled!!’ (Gate, gate, paragate, parasangate, bodhi, svaha!) This section we shall take in one. What is the wonderful power of the Prajna wisdom? It is the great spiritual mantra, the radiant, uttermost, the peerless mantra. Mantra is a Sanskrit word, which is usually translated ‘spell’. In a spell there is the feeling of something over and above the words, and so it is that the term was used for the words of the Buddha which have inexhaustible depths of meaning in them. In each word of Buddha there is a depth of meaning, and hence they felt them to be untranslatable. It …

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The Great Radiant Mantra

Now the great radiant mantra. Without a speck of dust, bright like a mirror, the state of ultimate Emptiness reflects everything. A mirror leaves nothing unreflected. If a beggar comes it reflects a beggar, if a nobleman, then the noble. Whatever the form it reflects it, and this accommodation to any form is what is termed the bright mirror. Long ago Zen master Seppo asked: ‘What if you suddenly come upon a mirror?’ To which his disciple Gensha replied: ‘Into a hundred fragments!’ Smash it to pieces was his reply. For while the heart is caught by something called a bright mirror; it is no real mirror, no mirror at all. It happened a little time ago that a cabinet minister resigned, and he spoke of himself in the Chinese phrase: ‘Bright mirror, still water.’ Perhaps you will remember the incident. The meaning was that his heart was unmoved, that …

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The Story of Sokko Konin

Here is an instance from the old records of Zen. A monk named Sokko enrolled as a pupil under the famous Master Hogen, but for a long time he never seemed to want to hear about Buddhism and never asked the master any questions about it. Then the teacher said to him: ‘You have been my disciple for three years now, but you have never inquired of me about Buddhism.’ In other words: Why is it that you ask nothing? The disciple replied: ‘Before I was with Master Seiho and I heard the doctrine and attained peace and bliss.’ He declares that under Seiho he obtained satisfaction, that he attained realization. Then the teacher said: ‘Through what words did you get what you sought?’ He inquires what was the phrase which brought peace to him Then Sokko related the passage of question and answer with his former teacher: ‘I faced …

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Hakuin was the greatest light of Rinzai Zen in Japan

HAKUIN (1685-1768) was the greatest light of Rinzai Zen in Japan. He universalized it and brought its flavour into the lives of ordinary people, and all the present lines of transmission run through him. The pattern of his spiritual life is thus of great importance in understanding Rinzai Zen. Yasenkanna (which can mean literally ‘idle talk in a boat at night’) is an account of a spiritual crisis and its solution, and a most illuminating Zen text. This and several other important works of Hakuin are in Japanese, accessible to the general public, whereas most Zen works of the time are in Chinese. Hakuin left his home when he was fifteen in order to take up a religious life. At the time he had a great fear of the Buddhist hells. He studied the Lotus Sutra, the most important one for Japanese Buddhism, and his doubts crystallized round the Sutra, …

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Yashenkanna preface by a Cold Starveling, Master of Poverty Temple

In the year 1757, from a certain bookseller in the capital came to us a letter addressed to the personal attendants of Master Hakuin. After the usual greetings it said: ‘I have heard that among the Master’s papers there is a manuscript called Yasenkanna or some such title. In it is gathered together the lore of training Ki-energy, invigorating the spirit and fortifying the citadel, and in particular the alchemy of the Tan-elixir of the Sennin. To us dabblers in the world without, such news is a rainbow in a drought. We know that occasionally a copy is given privately to a student disciple, but they keep it as a secret treasure and never show it to others. So it is wasted, heavenly nectar locked away in the bookchest. What I now ask is new life to those bent with age, and relief to those that thirst. I have always …

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Yasenkanna an autobiographical narrative by Zen Master Hakuin

When as a beginner I entered on the Way, I vowed to practise with heroic faith and indomitable spirit. After a mere three years of strenuous effort, suddenly one night the moment came, when all my old doubts melted away down to their very roots. The age-old Karma-root of birth-and-death was erased utterly. I thought to myself: ‘The way is never distant. Strange that the ancients spoke of twenty or thirty years, whereas I …’ After some months lost in dancing joy, I looked at my life. The spheres of activity and stillness were not at all in harmony; I found I was not free to either take up a thing or leave it. I thought: ‘Let me boldly plunge again into spiritual practice and once more throw away my life in it.’ Teeth clenched and eyes aglare, I sought to free myself from food and sleep. Before a month …

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Pieces in the Tigers Cave

The Shogun Iemitsu in early seventeenth-century Japan, was very interested in fencing, and kept several fencing masters at his court. Also in favour was the Zen master Takuan, from whom many of these masters took lessons in meditation and Zen. A wild tiger was sent from Korea to the Shogun as a present, and when the caged animal was being admired, the Shogun suggested to the renowned fencer Yagiu that he enter the cage and use the arts of fencing to approach the tiger and stroke its head. In spite of the warnings of the tiger’s keeper, Yagiu went into the cage with only a fan. Holding the fan before him he fixed his gaze on the tiger and slowly advanced. In face of the animal’s threatening growls he managed to hold it under a psychological dominance and just to touch its head. Then he slowly retreated and escaped from …

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The Lotus in the Mire

In times of famine, daughters of farmers allowed themselves to be sold to brothels in order to save the family. They took it as a sacrifice and did not lose their self-respect. Prostitutes were known as ‘lotuses in the mire’. Takuan was asked to write a poem on the picture of a prostitute. He wrote: The Buddha sells the doctrine; The patriarchs sell the Buddha; The great priests sell the patriarchs; She sells her body,— That the passions of all beings may be quieted. Form is Emptiness, the passions are the Bodhi. On another picture, of Bodhidharma facing a prostitute, was written: Against your sagehood what can I put except sincerity? *           *          * Zen master Mokudo when passing through the capital Edo was hailed by a prostitute from a second-storey window. He asked how she knew his name and she replied: ‘When you were a boy on the farm …

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The Dance of the Sennin

In China and Japan there is a tradition that certain spiritually enlightened sages live in the mountains, enjoying unbroken freedom and delight. They do not encourage disciples or give formal instruction, but their mere existence purifies the soul of the world. There is a traditional dance sometimes performed on the Kabuki stage in Japan, which expresses something of the inner life of two famous Sennin or mountain sages. The accompanying song was written by a Buddhist priest. Kanzan and his friend Jittoku were spiritual ‘lunatics’ who lived in China in the Tang dynasty well over a thousand years ago; the former was a well-known poet, and some of his poems still survive. In many paintings he is shown with a scroll. Jittoku (the name means ‘foundling’) was found abandoned at the gate of a monastery. He lived on scraps of food, and used to carry a broom with which he …

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Maxims of Takamori Saigo

Takamori Saigo, known to all Japanese as ‘Great Saigo’, was a samurai who played a leading part in Japan’s history at the end of last century. He took an active part in the overthrow of the feudal government and the establishment of a constitutional government, based on Western models. He became Foreign Minister in the new government, and brought to its support his tremendous personal prestige and strength of character. Later he resigned on a point of principle and went into retirement. In 1876, his clan organized a rebellion against what they considered the mistaken policy of the government in foreign affairs, and Saigo was called in to lead it. The rebellion failed, and Saigo, as a final protest, killed himself in the traditional manner of the samurai. Saigo was a man of heavy build. His friends affectionately nicknamed him ‘The Bull’. He was famous for his personal bravery; his …

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The Sermon of No Words

There is an ancient saying: ‘Better an inch of practice than a foot of preaching.’ It refers to the sermon preached by the body itself, through action and without speaking. The sermon of words and phrases is the finger pointing to the moon, the fist knocking at the door. The object is to see the moon not the finger, to get the door open and not the knocking itself; so far as these things do achieve their objects they are well. The object of the Buddha’s life of preaching was not to turn words and phrases. The Diamond Sutra compares his sermons to a raft, which is only an instrument for reaching the far shore. The sermon which is an instrument can be discarded after a time, but the real preaching—which is not discarded—is the preaching by the body itself. As to what that preaching may be, the truth of …

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Stillness in action

Stillness in the midst of action is the fundamental principle of Zazen (sitting in meditation). Some people think of Zazen as a sort of monopoly of the Zen sect, but the sect certainly has no monopoly of it. Zazen is the basis of the universe. Heaven and earth sit in meditation, every object sits in meditation. Knowing nothing of the Zen sect, all things are performing their meditation. What is called Zazen means to live at peace in the true basis of the universe, which is stillness. Movement is a secondary attribution: stillness is the real condition. Out of stillness comes all activity. For instance, the water of the ocean, when disturbance of wind ceases, at once goes back to the state of calm; the grass and trees, when the cause of agitation dies away, become as it were calm These things always return to rest in the stillness which …

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From a commentary on Rinzai-Roku

Translator’s Note: Omori Sogen is a well-known Zen Roshi, who was formerly a master of Kendo, Japanese fencing. He is also an expert calligrapher. This commentary is on the recorded sayings and doings of the Chinese Zen Master Rinzai, who taught in the middle of the ninth century A.D. Chinese words and names are rendered as the Japanese pronounce them. The old Zen master’s name is rendered in modem Chinese Lin-chi, but this is no nearer to how he himself would have pronounced it than the Japanese approximation Rinzai. In this translation I have omitted some Chinese places and names, and some references to Japanese works, which mean nothing to a modem Western reader. It is a peculiarity of Zen style, ancient and modern, that they deliberately juxtapose classical phrases with colloquialisms and even slang; the reader has to be prepared for this.) RINZAI TEXT The Governor and his officers …

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TPL BS talks

On Attitudes – Views – Mind 26-8-1997 Poem – On the Sea Shore of Endless World 26-8-1990 Robes of Honour 11-12-1996 Short Stories & Teachings 28-9-1996 Smacking Down the Waves 14-6-1989 Songs & Stories of the Ways Sparks from the Heart Flint 1-9-1982 Stars and Comets Study Class – Fragments of Stories 19-9-1989 The Breeze Hammering at the Door 25-8-1999 The Five Hindrances 15-8-1987 The Flower of the Heart 11-9-1986 The Mind Twitches 2-9-1997 The Obstacles Created by the Intellect in Understanding the Teachings – Mindfulness 26-8-1990 The Soft and the Hard 28-8-1980 The Spur 10-10-1990 The Stone Sermon 11-8-1985 The Ways 1974 Thus I Have Heard 28-10-1998 Time for Listening, Time for Learning Aug 1990 Tips and Icebergs 3-9-1983 Tokusal on Sword and Mind 15-3-1993 Tradition of the Ways 3-9-1976 Traditions of the Ways Zen and the Ways Zen Buddhism (4) A Hundred Hearings Not like One Seeing 22-1-1990 …

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Categories Zen

Zen master Hakuin on the Lotus Mantra

The Sutra called “The Lotus of the Wonderful Law “ (Sad Dharma Pundarika) is one of the fundamental scriptures of Mahayana Buddhism. A commentary on it was written by Prince Shotoku, who used it to introduce Buddhism into Japan in the sixth century. Since his time, the chief Buddhist teachers of Japan have given this text an important place. Dengyo Taishi, founder of the Tendai Sect in Japan, made it the centre of his doctrine ; his great contemporary Kobo Daishi, of the Shingon or Mantra Sect, wrote his own commentary on the Lotus Sutra. There are introductions to the sutra by Honen, founder of the Pure Land sect, by the famous Zen master Dogen, and many others. Then in the thirteenth century, the saint Nichiren began to teach his followers the practice of repetition of the mantra of the Lotus, which runs: ” Namu Myoho Ren ge-kyo “, ” …

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The Buddha can write a masterpiece

 A Japanese master of calligraphy retired to the country and he took an interest in the schoolchildren in their education and there was one boy there who was being brought up by his grandmother because both his parents had died and the teacher of calligraphy saw this boy and saw his schoolwork and he told the grandmother, he said: ‘when the time comes he ought to go to college in the capital and sure enough the grandmother made great sacrifices for bringing up the boy and made it clear that she was making great sacrifices and that she did not have very many friends. People complain a lot if they don’t have many friends. When the time came, the teacher said: well now, he should go to the capital to study, and the president of one of the main universities is a friend of mine and I can write you …

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What is your true face, your original face which you had before your parents were born

The original face is a well-known Zen riddle where the pupil is asked, when you were born, just when you were born, your face was covered with little wrinkles. When you were young your skin was smooth. When you get old your skin is covered with wrinkles again. Now what is your true face, your original face which you had before your parents were born? It’s quite easy to work out a philosophical answer to this. We can say, well, of course the true self has no attributes. These wrinkles or absence of wrinkles, they are all attributes. True self, they aren’t attributes, and so the original face is the true self. The teacher never accepts such things. If the pupil persists in them he hits him quite hard. Now he has to go and find the original face. He can think well, I know it, Hakuin quite easily said. …

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Categories Zen

Life is the teacher: if we do not waste time in complaining, but try to learn from it

In the 1950’s it was difficult for Japanese to get the foreign currency to travel. Japanese travellers sometimes helped each other out, and sometimes they were helped by acquaintances in the foreign countries. I did a little service to the head of a big Tokyo hospital, who was a Judo man like myself. He himself on another occasion had done a similar service to the travelling Primate of the Soto Zen sect, the largest of the Japanese Zen sects, with well over 10,000 temples affiliated to it at that time. (There are now more.) The Tokyo doctor wanted a chance to re-pay my own little service, and similarly the Primate had told the doctor to ask freely if there was anything the Zen priest could do for him. When I was in Tokyo a bit later, I looked up the doctor who took me out to lunch. In the course …

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Categories Zen

Taoist thought gives warnings against trying to teach the unteachable

There are certain rules for the transmission of the Holy Truth. One set of traditions is concerned with the passing on from teacher to pupil in a face-to-face relation, and another set is concerned with what might be called broadcasting it to groups. The face-to-face relationship was in India called Upanishad, which means literally “sitting near”. The implication is that the teachings were passed on to one person only, in privacy where no one else could hear. The passing on of the secrets often took place without any formality, and was not dependent on outward circumstances. This meant that there were no fixed centres where alone the instruction could be given. It could be given in ceremonial form but that was not essential. In times of persecution under some fanatical ruler such as the blood thirsty Aurangzeb of 17th century India, it was not possible for the ruler to find …

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Categories Zen

See, Hear, Understand, and Sit On

The huge body of Chinese Buddhist scriptures, which include not only translations of many Indian texts which have disappeared in India but also many texts which originated in China, are sometimes put together in the form of an enormous revolving book-case, in the form of a great drum. There is a belief that modern man – beginning presumably with the modern men in China of the first century AD when Buddhism arrived there – cannot be expected to study them all. Or even half, or even a quarter, or even a fraction of them. But if he has the faith, and stands before that great drum of the scriptures, and simply turns it round a complete revolution – why then, he will get the same merit as if he had studied them. It is a bit like the Tibetan prayer-wheel, though that has only one scripture, or sentence from a …

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Categories Zen

I have felt a strength holding me, and peace within.

An old lady in a country village brought up her little grandson, both of whose parents had died. She had little money and had a hard time doing it; the village were made aware of the extent of her sacrifices, and she did not have many friends. Living near by was a retired master of calligraphy, a man far advanced on the Way. He took an interest in the education of the village children, and told the old lady that her grandson was bright and should go on to a university. When the time came he said, ‘If you and he are willing, I will give you an introduction to the head of a university in the capital whom I know well, where they have a hostel for country students.’ The grandmother told him, ‘Of course I shall be very lonely, but for the boy’s sake I agree.’ As the …

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Categories Zen

Primate of the Soto Zen Sect on controlling the Mind

Zen in China and Japan is divided into two main sects, Soto and Rinzai. Though they agree on fundamentals, the training differs a little, the Soto practising what may be called the original Zen, deriving from Buddha’s own meditation practice, whereas the Rinzai stress the importance of wrestling with certain riddles, technically called Koan. A famous one is the Sound of One Hand: ‘Two hands are clapped and there is a sound ; what is the sound of one hand ?’ When the riddle is solved—and it cannot be solved by the intellect—the disciple is enlightened, and not till then. The Soto practice is nearer to that of Vedanta ; the Buddha heart is already in man, and he has only to realise it. So also Shri Shankara teaches the doctrine of ‘ nitya-mukta’, ever enlightened ; the veiling and bondage of the Self are only apparent, not real. What …

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Categories Zen

The inward lonliness

THE INWARD LONELINESS My prayer is for no great thing. I always pray just that, with the hundred-and-fifty-odd families to which I minister, I should live in peace in a state of no-I. But it does not turn out so. One family who were very hospitable to me—I say hospitable, but this is the country so it means a radish or a carrot from time to time—well, they were hospitable … Then the grandfather died and they asked me to perform the funeral rites. When the day came the rain was falling in torrents and the roads were flooded. A coolie came and told me he had been sent to take my things, including the ceremonial chair and the umbrella which are used in the rite. With kindly intention (and make a note of the kindliness of my intention) I said: ‘On a day like this they surely won’t have …

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The five skandhas have no fixed real nature

Delusive attachment to Self Consider for example a madman. He does not know he is mad: when he realizes it is madness, soon he recovers. These days there is an increase of the madness which affirms its own sanity. To be saying one is sane is already madness. He who says ‘I am mad’ is indeed the real man. I knew an abbot, extremely straightforward by nature, who, as it chanced from his karma, went out of his mind. He was so honest, it seemed that his very honesty drove him out of his mind. He was in a country temple in Mino, and the monks were anxious about him and came with him to Tokyo. I was at that time in charge of a school and they came to ask my help. I put him up in a little room in a small temple, and then took him to …

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Human life is always quivering with uncertainty

The true character of the Self What then is our life of endless circling? It may be the mind arising beautiful as heaven, it may be the mind springing up as a hungry ghost; but both equally uncertain, because we have still to circle in the worlds of good and evil. I am asked to speak before a congregation. I make my address just like a Jizo Bodhisattva, with the feeling that there is nothing in my hears. By the power of the knowledge of ultimate Emptiness, I speak in the Nirvana state, with nothing in the heart. And those who listen also are in the Nirvana state with noting in the heart. They are like Kannon Bodhisattvas. And yet—this Jizo of mine, and those Kannons of theirs, are surprisingly unreliable. One day, when roused by some association, this Jizo becomes furious and looks like a hell-mask, and those Kannons …

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Categories Zen

The spirit of Mahayana Buddhism is to discover life’s real meaning

The real meaning of negation The Heart Sutra teaches us the method of training by which we can see Emptiness in each one of the steps which, whatever our attitude to life, we are being forced to make. At present we keep doing the same things over and over again in the endless round of mundane good and bad, built up on the ego illusion. We may happen to do good, we may happen to do evil. How could such a great man do something so strange, how could such a man do something so wrong! … This is all part of the round. Step by step retreading the same paths, impelled by the deep-rooted karma, such is our life. The spirit of Mahayana Buddhism is to discover life’s real meaning. Against our anger rises. To discover in the very midst of it the world of light is the meaning …

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Categories Zen

The true world of Nirvana in the midst of life

The Life-Wheel The Bodhisattva Kannon, having practised the profound Prajna Paramita, penetrated to the true world of Nirvana in the midst of life, the life which cannot be evaded however we try. In Buddhism another word for life is the wheel of birth-and-death. A wheel once set going continues to turn, so it is a symbol of life. ‘Turning’ is an important idea in Buddhism, and there is no Sutra which does not refer to it. Our heart turns, impelled by some force, and that impelling force is very mighty. In a great flood, bridges, houses and everything are carried away, and the vaunted human strength becomes a tiny thing in the face of the power of nature. Admittedly in a certain sense man does conquer nature, but really the word ‘conquer’ is a complete misnomer. Man boasts that he conquers a mountain or something by his human strength, but …

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Categories Zen

He saw all the five aggregates to be Emptiness

THE CIRCLE OF LIFE When the Bodhisattva Kannon was practising the profound Prajna Paramita wisdom, he saw all the five aggregates to be Emptiness, and passed beyond suffering. Now we begin the text. The Bodhisattva mentioned is generally known as Kannon, though sometimes as Kanjizai. In either case the first character of the name, Kan, is seeing, and it means to see things as they really are. To see things as they are gives freedom, and so the Bodhisattva is called Kanjizai, the one whose sight is freedom If asked what Buddhism is, I say: ‘Buddhism is seeing everything as it really is.’ Seeing the real form of everything is Buddhism We don’t see the real forms; we think we do, but in fact we don’t. When we consider the I, whether it is something lasting or not, outside Buddhism they always presume that the self must have a form …

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Categories Zen

Introduction on the Heart Sutra

  The load of ignorance makes footsteps of evil When the Bodhisattva Kannon was practising the profound Prajna Paramita wisdom he saw all the five aggregates to be Emptiness, and passed beyond suffering. ‘O disciple Shariputra, form is not different from Emptiness, Emptiness is not different from form; form is Emptiness and Emptiness is form; and so also with sensation, thinking, impulse and consciousness. All these things, Shariputra, have the character of Emptiness, neither born nor dying, neither defiled nor pure, neither increased nor lessened. ‘So in Emptiness there is neither form nor sensation, thinking, impulse nor consciousness; no eye, ear, nose, tongue, body nor mind; no form, sound, smell, taste, touch nor object of mind; no element of eye, nor any of the other elements, including that of mind-consciousness; no ignorance and no extinction of ignorance, nor any of the rest, including age-and-death and extinction of age-and-death; no suffering, …

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Categories Zen

Zen is a Japanese approximation to the Sanskrit dhyana

Zen is a Japanese approximation to the Sanskrit dhyana, which has in Yoga the technical meaning of stilling and focussing the mind. When after long practice all associations have dropped away and the mind is identified with the subtle constituents of the object, the state is called Samadhi of a particular kind. In that Samadhi there finally comes a flash of intuitive knowledge or Prajna, which reveals the truth of the object of meditation. Prajna is knowledge not coming by the routes of sense-perception, inference or authority: it is immediate and invariably correct. Buddhism adopted Yoga methods, and dhyana discipline was the final step before realization. The Zen sect, founded in China by the Indian patriarch Bodhidharma, lays special emphasis on meditation practice, and claims a special tradition handed down ‘from heart to heart’ from the Buddha himself. The main tenets of Buddhism and of Zen be found in Abbot …

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Categories Zen

Two poems

EARLY in the sixth century A.D., Bodhidharma carried Zen to China, where he became the First Patriarch. His successors handed it on to chosen disciples. There is a tradition, not found before the time of Shumitsu, that the Fifth Patriarch invited his hundreds of disciples to submit poems from which he could judge their attainment. The head monk Jinshu wrote a verse expressing the view of gradual progress and gradual realization. Against this Eno, an obscure servant in the monastery, composed a poem on sudden realization without stages. The Fifth Patriarch approved the first poem but gave the succession to Eno, who became the Sixth Patriarch. Jinshu’s school continued in the North for many years. Eno (637-713) moved to the South. The Northern school was not attacked by any of Eno’s disciples except Kataku Jinne, whose own line stressed sudden realization almost to the exclusion of the traditional zazen meditation …

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Categories Zen

The perfection of the fourfold wisdom

Wide is the heaven of boundless Samadhi, Radiant the full moon of the fourfold wisdom. THESE two lines express enlightenment and the perfection of the fourfold wisdom. There is the phrase “boundless Samadhi’ The word Samadhi is Sanskrit, and can be translated as “right thought” and sometimes as “evenness,” the meaning being a state where the mind is one and undisturbed, with no distracting thought. Boundless (muge) means without restraint, unobstructed by anything, absolute freedom. These lines read on from the previous lines ; bo Jt the form of no-form and the thought of no-thought. On the surface of a mirror, good and bad, right and wrong, for and against, absolutely all worlds are seen as the same. So it is said that all objects are reflected in the self and the self again is reflected in all objects, like two mirrors facing each other with nothing between. The heaven …

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The peak of realization

What remains to be sought? Nirvana is clear before him, This very place the Lotus paradise, this very body the Buddha. THESE lines expressing the peak of realization conclude the Song of Meditation. After attaining the great freedom of limitless Samadhi and the wisdom of Buddhahood, there is nothing more to seek. Before Nirvana was revealed, while the view of illusory distinctions was not abandoned, there was the Buddha to seek and the passions to be repulsed. But after realization, there is no bodhi to be sought and no passions to be cut off. The three thousand universes become his own; he need not get out of Sansara; he need not pray for bodhi. Rinzai in a sermon says: “So long as the man intent on doing the practices still has any aims at all, he becomes bound again by those aims, and in the end cannot attain what is …

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Jump beyond realization

Taking as form the form of no-form,  Going or returning, he is ever at home. Taking as thought the thought of no-thought, Singing and dancing, all is the voice of truth. LIKE THE previous lines, these describe the state of realization. It is perhaps comparatively easy to reach the state where cause and effect are one; the realization of the universe as Sameness comes from that knowledge which is fundamental to man from the beginning. But the important thing is to go on from there, and through the other knowledge, which manifests after satori, we are to see the differences of form once more, and undertake the salvation of all. It is not simply a question of having satori and waking up from a dream. The aim is to wake up and then be active. This is a specially important point which is frequently misunderstood. If Zen is practised to …

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Categories Zen

Direct expression of Zen enlightenment

The gate opens, and cause and effect are one; Straight runs the way—not two, not three. THESE two lines are a direct expression of Zen enlightenment, the peace that comes from realization that cause and effect are one. The ancients spoke of a universal net from which nothing escapes, and indeed there is nothing in the world so rigid as the law of cause and effect, or karma. If there is a cause, an effect is inevitable; where there is an effect, there must also be a cause. The proverb says that seeds which are not sown don’t sprout, and you don’t get eggplant from a melon vine. The Buddha teaches in the sutra: “If you wish to know the past, then look at the present which is the result of it. If you wish to know the future, then look at the present which is the cause of it.” …

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Turning the light so it shines back

How much more he who turns within And confirms directly his own nature, That his own nature is no-nature— Such has transcended vain words. THESE four phrases make clear the confirmatory experience of one’s own nature, which is the aim of Zen meditation. The phrase “turn within” means turning the light so that it shines back. If the fight of self-consciousness is turned and shone back onto the nature of one’s own mind, then can be perceived one’s absolute nature; the self-nature suddenly becomes something absolute—it is in fact nonature. Even the word “no-nature” is not really right. The distinction of nature and no-nature is at an end; discussion of self-nature and other-nature is extinguished. This is the stage of actual experience, truth transcending the stage of discussion and absolutely beyond vain words. All words have become mere prattling and nonsense talk. Hearing about the great truth of the meditation …

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Categories Zen

The merit of Hearing the Law

When in reverence this truth is heard even once, He who praises it and gladly embraces it has merit without end. THESE lines are still concerned with the virtue of the practice of zazen, but here, in particular, the merit of Hearing the Law. In the writings of Zen master Sho-ichi it is said: “This truth is the path to supreme liberation, and when once it has entered a man’s ear, he is a candidate for Bodhisattvahood.” The Mahayana is being spoken of, but the merit of Hearing the Law may be taken to apply to all the Law of the Buddha. In general, hearing the preaching of the Law is a most noble thing, and from ancient times it has been laid down that to acquire peace one must first hear the Law. There is a poem by one of exalted rank: We should pass through flames to hear …

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Repentance and the destruction of sins

By the merit of a single sitting He destroys innumerable accumulated sins. How should there be wrong paths for him? The Pure Land paradise is not far, THESE lines speak of the virtue of sitting-in-meditation, and especially in regard to repentance and the destruction of sins. The Sixth Patriarch, explaining the word zazen or sitting-in-meditation, says: “In the outer world of good and evil, when not a thought arises in the mind, that is called za (sitting); inwardly, to see one’s own nature and not be moved, that is called Zen (meditation) / ’ The ‘ ‘wrong paths’ ’ of the verse are those which lead ultimately to reincarnation as a dweller in hell, as a ghost, or as an animal. If the meditation practice is really done, then the merits are as great as declared in the Song. The important thing in practising Zen is not so much the …

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Zen meditation of the Mahayana

Giving and morality and the other perfections, Taking of the Name, repentance, discipline, And the many other right actions, All come back to the practice of meditation. IN THESE lines the right actions are reviewed, and it is taught that the Zen meditation of the Mahayana is the highest of them. It is the peak of the Mahayana, so great, so profound, that all merit comes back to it. The master of the Zuiganji temple at Matsushima, famous for its scenery, wrote a poem which became well-known: Beneath the skies there are mountains and streams; Each has one kind of beauty for its own. But those beauties all come back to the beauty of Matsushima— Beneath the skies there are no other mountains and streams. It is like this with the Mahayana Zen meditation. To say that all other right actions come back to it may seem like a vulgar …

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Categories Zen

The direct pointing to the heart of man

The Zen meditation of the Mahayana Is beyond all our praise. These two lines are the central pivot of the Song of Meditation. Mahayana is a Sanskrit word meaning “great vehicle’ Hakuin here refers to meditation, which is the peak of the Mahayana, or Buddhism of the Great Vehicle. When it is experienced, the darkness of ignorance clears up of itself, the spiritual light of realization of truth appears, and endless blessings are manifested. There are four famous phrases attributed to Bodhidharma: Direct pointing to the human heart; Seeing the nature and becoming Buddha; Not standing on letters; A separate transmission outside the scriptures. The direct pointing to the heart of man leads to seeing the nature and becoming Buddha. It cannot be written in letters or taught in scriptures; transmission from heart to heart is the basis of Bodhidharma’s Zen. An important point to notice first is that though …

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The path of liberation, of ascension, must be sought

The cause of our circling through the six worlds Is that we are on the dark paths of ignorance. Dark path upon dark path treading, When shall we escape from birth-and-death? These lines urge the necessity of thinking of liberation. We must not be satisfied with the present condition, living and dying, rising and falling. The path of liberation, of ascension, must be sought. In the Buddhist cosmology there are ten worlds, and the six worlds referred to in the text are the middle and lower ones, namely the worlds of hell, of hungry ghosts, of animals, of demons, of men, and of heaven. The demon world is well known in our folk tales as a place of endless fighting. The four upper worlds are those of Shravakas, Pratyeka Buddhas, Bodhisattvas, and Buddhas. The Buddha world is the peak of enlightenment, and our ideal is to reach that Buddha world. …

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Categories Zen

All living beings are from the very beginning Buddhas

Not knowing it is near, they seek it afar. What a pity! It is like one in the water who cries out for thirst; It is like the child of a rich house who has strayed away among the poor. These three lines explain further the great declaration that all living beings are from the very beginning Buddhas. The relation between Buddha and ordinary man is so close, so intimate, that it is not noticed, as the eyebrow, being so close to the eye, is not visible. The sage Confucius has remarked how pitiable are those who seek afar the Way which is near. The Christian Bible too has “Repent ye, for the Kingdom of Heaven is at hand” and similar phrases. The Amitayur Dhyana Sutra, describing paradise, says clearly it is no long journey. A man came to see Muso Kokushi, the Zen master who founded Tenryuji temple in …

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Hakuin’s Song of Meditation

  ZEN MASTER HAKUIN.This self-portrait, painted in 1768, shortly before Hakuin’s death at eighty-three, shows the master in ceremonial robes and carrying a hossu. ABBOT AMAKUKI delivered these lectures over the Kyoto Radio early in the 1930’s, and soon afterwards revised them for publication. There are certain peculiarities of style for which the reader should be prepared. To illustrate the Zen principle that sacred and everyday are not distinct, he sets the sonorous Chinese monosyllables of the sutras against light Japanese colloquialisms; compassion and irony, sublimity and familiarity, are deliberately juxtaposed. He has a special technique of repetition of a key phrase in different contexts; this is a hint for working on the koan. Another well-known feature of Zen style is to punctuate a narrative with short comments, sometimes no more than ejaculations, to point the incidents of the story. Hakuins Song of Meditation All beings are from the very …

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Categories Zen

Zen is the practice of the Buddha way

One objectof Zen is of course to see one’s nature and be enlightened, but that is not the final resting-place. Zen embraces Buddhism and it is the practice of the Buddha way. What is Buddhism then, and what is the Buddha way? Many people have an idea that Buddhism is just tales about heaven and hell, and how to lay out the body for a funeral, or maybe some little old man talking about resignation. So young people especially tend to turn away as from something that has not any value for them. They do not understand what real Buddhism is. It is the truth of the universe; it is grasping the absolute; it is the great enlightenment of Shakyamuni Buddha. That truth is universal–so fine it can be contained on the tip of a cormorant’s feather, so vast that it transcends space into infinity. Truth absolute is the life …

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The White Hare of Master Misshi

As Zen has a totally unrestricted and universal outlook, among the “cases” or koan, reputedly seventeen hundred in number, there are stories about kittens and dogs, about turtles, and about water buffaloes. The fifty-sixth case of the Chinese anthology of Abbot Wanshi, the Shoyoroku, is the story called “The White Hare of Master Misshi.” In such stories everything in the world–sun, moon, and stars, the voice of the valley stream and the colours of the mountain, the wind in the pines and the rain on the bamboos– is pressed into service to teach. The great truth of Zen manifests itself, filling the earth and filling the heaven. The ancients could pick up anything at all and say: “This is It.” They made their Zen koan out of anything that came to hand. The inmost spirit of Zen is that everything is treasure in our own home. Among the Zen cases, …

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Awakening people to themselves

Since the war the state of the Japanese people has changed. Under the new Constitution, the attitude to the family, which before was the centre of Japanese life, has been altered, and the Emperor, previously regarded as supremely sacred, has become a symbol. It is easy to see that politically this democratization, by transferring to the people the sovereignty hitherto vested in the Emperor, has made the responsibilities of the people much greater. In brief it means that rights and duties must be properly observed, and the individual’s position vis-à-vis his township or village, and also vis-à-vis the country, must be rightly understood and accepted. It is a mistake to think of democracy as a sort of present from America; it means an awakening of the people to themselves. In such an awakened community each exerts himself for the good of all. The Bodhisattva path, where the individual labours for …

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Categories Zen

The Buddha is everywhere

IN WESTERN philosophy and theology there are various theories about the existence of God, and attempts are made to prove His existence. Leaving aside the rightness or wrongness of the arguments and the whole question of whether there is a God-in-heaven, what is certain is that He has not been seen with any physical eyes. In Buddhism, when the eye of the heart is opened and the universe viewed, the Buddha is everywhere. To Shakyamuni at the moment of enlightenment, things animate and inanimate, all together became the Truth: grass, trees, and earth–all, all, became Buddhas. In all the phenomena of the world the Buddha spirit is active. The courses of the sun, the moon, and the other heavenly bodies, the cycle of the seasons, in the spring the willows and flowers and in the autumn the red maple leaves and the clear moon–every year it is so and will …

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Categories Zen

What is the aim of religion?

WHAT IS the aim of religion, and what is its raison d’être? People with a modern education clearly seem to be in doubt as to the answers. The trend of religion most obvious in society (particularly that of the so-called Revivalist sects) is chiefly towards healing, fortune-telling, and rituals. These are made out to be the very essence of religion. Such things are, it is true, phenomena associated with religion, but they are not its essence. Mere alleviation of sickness and misfortune, absurd dreams of wealth and success–if to realize these is true religion, then it is indeed opium. The real religious quest is never on the plane of fulfilling such empirical desires. It is to penetrate deeply into daily life, into the world before us, and to seek practical experience of the life of Reality. This we call the heart of religion. When we think over everyday life, we …

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Categories Zen

Posture is the first step in Zazen

FOR THE serious student, posture is the first step in zazen or sitting in meditation. It is a peculiar fact that for spiritual practice, first of all the posture of the body must be made just right, whereas in physical training we always have to make sure that it is approached in the proper “sporting” spirit, getting that right first. In zazen, then, we have to see that the body is in the posture laid down as correct. Zen master Dogen, in the Fukan Zazen-gi classic on meditation, gives full details. As to place, a thick mat is spread, the small round meditation cushion put on it, and the seat taken on that. If there is no meditation cushion, an ordinary cushion doubled over may be used. The rear half of the buttocks is placed on the cushion, and the seat made firm. There are two main postures, the fully …

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A tounge tip taste of Zen

TAKASHINA Rosen  is kancho or primate of the Soto Zen sect in Japan. He is reverenced not only by the followers oj this sect; as president of the Japan Buddhist Association he is looked up to by the other sects as one of the great Buddhist figures of present-day Japan. Zetto Zemmi or A Tongue-tip Taste of Zen is a collection of his discourses on Zen, and can be taken as an authoritative exposition by a very eminent contemporary Zen master.TAKASHINA ROSEN. WHAT I AM going to say about Zen is not an adaptation of formal lectures, but intended as a talk to people who wish to have a correct knowledge of Zen and to understand it. The influence exerted on Japanese life by Zen doctrines and spirit is very great. The miso soup, takuan pickled radish, tofu beancurd, and other things which are the mainstay of our people’s daily …

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The Original Face

“THE ORIGINAL FACE” is a sermon delivered to the Empress Hanazono by Zen master Myocho, who is best known under the name bestowed upon him by the emperor: Daito Koku- shi. Kokushi means literally ” teacher of the nation ”. Daito (1281-1337) was one of the great lights of the Rinzai sect in Japan. He hid himself for some time, disguised as a beggar, to evade fame. The picture by Hakuin  shows him in this role. ALL ZEN students should devote themselves at the beginning to zazen (sitting in meditation). Sitting in either the fully locked position or the half-locked position, with the eyes half-shut, see the original face which was before father or mother was born. This means to see the state before the parents were born, before heaven and earth were parted, before you received human form. What is called the original face will appear. That original face …

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WHAT WAS it that Buddha wished to teach?

Was it sagacity? Was it brilliant academic understanding? Was his aim to encourage the reading of the sutras, or asceticism or austerities? In reality it was none of these. He simply wished to show all living beings how to set in right order the body and mind. The method of doing this is given in the classic on meditation called Zazen-gi: “Think the unthinkable. How to think the unthinkable? Be without thoughts—this is the secret of meditation.” Being without thoughts is the object of Zen meditation; the control of body and mind is only a method of reaching it. When body and mind are controlled, from the ensuing absence of thoughts are born spontaneously brilliant understanding, perfect Buddha- wisdom, reading of the sutras and devotion, asceticism, and austerities. There are some who have too hastily assumed that holy reading, devotion, or austerities have a value in themselves, but this is …

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The Dragon of Myoshinji Temple

All Japanese know of the great painter Kano Tanyu, whose work exists even today at the Myoshinji temple. This is the story of the time when he painted the great dragon on the ceiling of the main hall of the temple. It was his masterpiece and is one of the art treasures of the world. At that time the master at Myoshinji was the celebrated Zen master Gudo, famous as the teacher of the emperor. He had heard that the dragons painted by Tanyu were so realistic that when a ceiling on which one had been painted fell down by chance, some said it had been caused by the movement of the dragon’s tail. When the painting of the dragon at Myoshinji was mooted, Gudo went to the painter’s house and told him: “For this special occasion I particularly want to have the painting of the dragon done from life.” …

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The White Hare of Mi-shi

Among the Zen ‘ cases ‘ there is the story of the White Hare of Mi-shi. One day a white hare ran across right in front of him, and he and his fellow master To-san used it as the occasion for their Zen.    This is the Case of the White Hare. But as in the fable of the hare and the tortoise, the real point is not contained in the literal interpretation. Still, it is important to appreciate how skilfully in the dialogue the two masters manipulate the theme of the Hare. First let us look at the Case as it appears in the Ju-Yo-Roku. The case: Mi-shi and To-san were walking together when they saw a white hare run across in front of them. Mi-shi remarked: “How quick! “.    To-san said: “How so? “.  Mi-shi: “Like a white-robed (commoner) achieving the honour of Premier “.  O-san:  ”O venerable,  O great! “, …

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The Essentials for Entering the Way

Extract from The Spur, by Torei, chief disciple of the Japanese Zen Master Hakuin (1685-1768). In what is called in Zen the ascent from the state of the ordinary vulgar man to the state of Buddha, there are five requirements. First is the principle that they have the same nature. Second is the teaching that they are dyed different colours. Third is furious effort. Fourth is the principle of training. Fifth is the principle of returning to the origin. These five are taught as the main elements of the path. 1. The principle of Same-nature The true nature with which the people are endowed, and the fundamental nature of the Buddhas of the three worlds, are not two. They are equal in their virtue and majesty; the same light and glory are there. The wisdom and wonderful powers are the same. It is like the radiance of the sun illumining …

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Life in a Zen Training Temple

There are many thousands of Zen temples in Japan, where there is a priest who ministers to his parish, consisting of the local families which are registered as belonging to the Zen sect. It is families which are registered, not individuals, and this illustrates that in many cases his services are connected with social occasions. Some Buddhists say ruefully that Japanese only see the family Buddhist priest on the occasion of a funeral. Though there are so many local temples, there are only a score or so of training temples; these are places where would-be priests (and some mature priests also) go to take some training towards Zen realization. A young aspirant might stay in a training temple three to five years-he would not expect to have attained the final realization which is the end of the training, but he would have had some metal put into him, as the …

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A Visit to a Zen Temple

Half an hour from Tokyo, in the suburb of Tsurumi, is a wooded hill on which stands the Zen monastery of Sojiji. It is the headquarters of the Soto branch of the Zen sect of Buddhism, and has numbered some famous Zen masters among its Abbots.  The Soto branch is some what larger than the other branch, the Rinzai.    The masters of Soto and Rinzai agree on fundamental principles, and both of them are lineal descendants of the Zen brought to China by Bodhidharma in the 7th century.    Both of them trace their spiritual pedigree back to Hui-neng, the famous Sixth Patriarch, and from him through Bodhidharma to Buddha himself.    The basis of the Zen instruction is the transmission “ from heart to heart “ of the spiritual realization of Reality. The basic tenet is: ” To know one’s real nature is to be Buddha.” The main difference between the …

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Unsteadiness

IN HER last work, Interior Castle, St. Teresa remarks that instability of spiritual states is often a cause of bewilderment to spiritual aspirants. They felt sure that what they experienced at times of devotion in favourable circumstances would be with them for ever; when they found later that somehow it had gone, they were liable to lose confidence and give up. A Zen master, discussing the same point, compares the spiritual path to a journey in a rowing boat along a coast where there is a strong tide. Half the time it helps, and half the time the tide is against. Beginners usually enter on the practice when things are favourable, and they make rapid progress up to a point, but when they find the “tide” has changed, many of them become discouraged because they find they can hardly advance any further, and they stop trying. So the contrary tide …

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Bodidharma

THERE is a Buddhist tradition that when the Worldhonoured One was at the assembly on the Vulture Mount a man offered him a golden flower and asked him to preach the holy Doctrine. The Buddha twisted the flower in his fingers, showing it to the people in perfect silence. All were bewildered and at a loss for his meaning except the disciple Kashyapa who quietly smiled at the teacher. The Buddha then said there had been a transmission of the inmost spirit of his teaching to Kashyapa who was to be his successor and to whom he gave his robe and begging-bowl. Kashyapa, having thus become the First Patriarch, later transmitted the secret in the same way ” from mind to mind ” to Ananda, and so the succession continued. The patriarchs of the Buddha-mind transmission (now generally known by its Japanese name Zen) include some of the greatest names …

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