Chapter III
., “The Disciples,” we have the following: “Do not worry about the sins you have committed, O monks,” said Vimalakīrti, “Why? Because sins are in their essence neither within nor without nor in the middle. As the Buddha taught us, all things are defiled when Mind is defiled; all things are pure when Mind is pure: and Mind is neither within nor without nor in the middle. As is Mind, so are sins and defilements, so are all things—they never transcend the suchness of truth.”
[f97] _Hsin_, is one of those Chinese words which defy translation. When the Indian scholars were trying to translate the Buddhist Sanskrit works into Chinese, they discovered that there were five classes of Sanskrit terms which could not be satisfactorily rendered into Chinese. We thus find in the Chinese Tripitaka such words as _prajñā_, _bodhi_, _buddha_, _nirvāṇa_, _dhyāna_, _bodhisattva_, etc., almost always untranslated; and they now appear in their original form among the technical Buddhist terminology. If we could leave _hsin_ with all its nuance of meaning in this translation, it would save us from the many difficulties that face us in its English rendering. For _hsin_ means mind, heart, soul, spirit—each singly as well as all inclusively. In the present composition by the third patriarch of Zen, it has sometimes an intellectual connotation but at other times it can properly be done by “heart.” But as the predominant note of Zen Buddhism is more intellectual than anything else, though not in the sense of being logical or philosophical, I decided here to translate _hsin_ by “mind” rather than by “heart.”
[f98] This means: When the absolute oneness of things is not properly understood, negation as well as affirmation will tend to be one-sided view of reality. When Buddhists deny the reality of an objective world, they do not mean that they believe in the unconditioned emptiness of things; they know that there is something real which cannot be done away with. When they uphold the doctrine of void this does not mean that all is nothing but an empty hollow, which leads to a self-contradiction. The philosophy of Zen avoids the error of one-sidedness involved in realism as well as in idealism.
[f99] I.e., Tat tvam asi.
[f100] There is however a variation from five years to fifteen years according to different authorities.
[f101] These accounts, whether truly historical or not, concerning the controversy between the two leaders of Zen early in the T‘ang dynasty prove how heated was the rivalry between the North and the South. The _Sermons of the Sixth Patriarch_ (_Fa-pao-tan-ching_) itself appears as if written with the sole object of refuting the opponents of the “abrupt” school.
[f102] This is a constant refrain in the teaching of the _Prajñāpāramitā Sūtras_—to awaken one’s thought where there is no abode whatever (na kvacit pratishṭitaṁ cittaṁ utpādayitavyam). When Jōshu called on Ungo, the latter asked, “O you, old wanderer! how is it that you do not seek an abiding place for yourself?” “Where is my abiding place?” “There is an old temple ruin at the foot of this mountain.” “That is a fitting place for your old self,” responded Jōshu. Later, he came to Shūyūsan, who asked him the same question, saying, “O you, old wanderer! why don’t you get settled?” “Where is the place for me to get settled?” “Why, this old wanderer doesn’t know even where to get settled for himself.” Said Jōshu, “I have been engaged these thirty years in training horses, and to-day I have been kicked around by a donkey!”
[f103] This is the name of the place where Hui-nêng had his Zen headquarters.
[f104] _Hsing_ means nature, character, essence, soul, or what is innate to one. “Seeing into one’s Nature” is one of the set phrases used by the Zen masters, and in fact the avowed object of all Zen discipline. Satori is its more popular expression. When one gets into the inwardness of things, there is satori. This latter however being a broad term, can be used to designate any kind of a thorough understanding, and it is only in Zen that it has a restricted meaning. In this article I have used the term as the most essential thing in the study of Zen; for “seeing into one’s Nature” suggests the idea that Zen has something concrete and substantial which requires being seen into by us. This is misleading, though satori too I admit is a vague and naturally ambiguous word. For ordinary purposes, not too strictly philosophical, satori will answer, and whenever _chien-hsing_ is referred to, it means this, the opening of the mental eye. As to the sixth patriarch’s view on “seeing into one’s Nature,” see above under “History of Zen Buddhism.”
[f105] According to the _Mahāparinirvāna-sūtra_, translated into Chinese by Dharmaraksha, A.D. 423, Vol. XXXIII., he was one of the three sons of the Buddha while he was still a Bodhisattva. He was most learned in all Buddhist lore, but his views tended to be nihilistic and he finally fell into hell.
[f106] That is, from the idea that this sitting cross-legged leads to Buddhahood. From the earliest periods of Zen in China, the quietist tendency has been running along the whole history with the intellectual tendency which emphasises the satori element. Even to-day these currents are represented to a certain extent by the Soto on the one hand and the Rinzai on the other, while each has its characteristic features of excellence. My own standpoint is that of the intuitionalist and not that of the quietist; for the essence of Zen lies in the attainment of satori.
[f107] W. Lehmann, _Meister Eckhart_. Göttingen, 1917, p. 243. Quoted by Prof. Rudolf Otto in his _The Idea of the Holy_, p. 201.
[f108] In Claud Field’s _Mystics and Saints of Islam_ (p. 25), we read under Hasan Basri, “Another time I saw a child coming toward me holding a lighted torch in his hand, ‘Where have you brought the light from?’ I asked him. He immediately blew it out, and said to me, ‘O Hasan, tell me where it is gone, and I will tell you whence I fetched.’” Of course the parallel here is only apparent, for Tokusan got his enlightenment from quite a different source than the mere blowing out of the candle. Still the parallel in itself is interesting enough to be quoted here.
[f109] See the Essay entitled “Practical Methods of Zen Instruction.”
[f110] The lightning simile in the _Kena-Upanished_ (IV. 30), as is supposed by some scholars, is not to depict the feeling of inexpressive awe as regards the nature of Brahman, but it illustrates the bursting out of enlightenment upon consciousness. “A—a—ah” is most significant here.
[f111] This is spread before the Buddha and on it the master performs his bowing ceremony, and its rolling up naturally means the end of a sermon.
[f112] _Tou chi chia_, meaning “the verse of mutual understanding” which takes place when the master’s mind and the disciple’s are merged in each other’s.
[f113] It was originally a mosquito driver, but now it is a symbol of religious authority. It has a short handle, a little over a foot long and a longer tuft of hair, usually a horse’s tail or a yak’s.
[f114] In the Chinese Notes I have added six more such verses which may further help the reader to gain an insight into the content of satori.
[f115] This is one of the most noted kō-an and generally given to the uninitiated as an eye-opener. When Jōshu was asked by a monk whether there was Buddha-Nature in the dog, the master answered “Mu!” (_wu_ in Chinese), which literally means “no.” But as it is nowadays understood by the followers of Rinzai, it does not mean anything negative as the term may suggest to us ordinarily, it refers to something most assuredly positive, and the novice is told to find it out by himself, not depending upon others (_aparapaccaya_), as no explanation will be given nor is any possible. This kō-an is popularly known as “Jōshu’s Mu or Muji.” A kō-an is a theme or statement or question given to the Zen student for solution, which will lead him to a spiritual insight. The subject will be fully treated in the Second Series of the Essays in Zen Buddhism.
[f116] Another kō-an for beginners. A monk once asked Jōshu, “All things return to the One, but where does the One return?” to which the master answered, “When I was in the province of Seiju (Ts‘ing-chou), I had a monkish garment made which weighed seven kin (_chin_).
[f117] He is the founder of the modern Japanese Rinzai school of Zen. All the masters belonging to this school at present in Japan trace back their line of transmission to Hakuin.
[f118] Literally, “a great doubt”, but it does not mean that, as the term “doubt” is not understood here in its ordinary sense. It means a state of concentration brought to the highest pitch.
[f119] Ganto (Yen-t‘ou, 828—887) was one of the great Zen teachers in the T‘ang dynasty. But he was murdered by an outlaw when his death-cry is said to have reached many miles around. When Hakuin first studied Zen, this tragic incident in the life of an eminent Zen master who is supposed to be above all human ailments, troubled him very much, and he wondered if Zen were really the gospel of salvation. Hence this allusion to Ganto. Notice also here that what Hakuin discovered was a living person and not an abstract reason or anything conceptual. Zen leads us ultimately to somewhat living, working, and this is known as “seeing into one’s own Nature” (_chien-hsing_). The Chinese Notes, [5.39].
[f120] Kō-ans (_kung-an_) are sometimes called “complications,” (_kê-t‘êng_) literally meaning “vines and wistarias” which are entwining and entangling; for according to the masters there ought not to be any such thing as a kō-an in the very nature of Zen, it was an unnecessary invention making things more entangled and complicated than ever before. The truth of Zen has no need for kō-ans. It is supposed that there are one thousand seven hundred kō-ans which will test the genuineness of satori.
[f121] Tsu-yüan (1226–1286) came to Japan when the Hōjō family was in power at Kamakura. He established the Engakuji monastery which is one of the chief Zen monasteries in Japan. While still in China his temple was invaded by soldiers of the Yüan dynasty, who threatened to kill him, but Bukko was immovable and quietly uttered the following verse:
“Throughout heaven and earth there is not a piece of ground where a single stick could be inserted; I am glad that all things are void, myself and the world: Honoured be the sword, three feet long, wielded by the great Yüan swordsmen; For it is like cutting a spring breeze amidst the flashes of lightning.”
See Chinese Notes, [5.40].
[f122] That is, sitting cross-legged in meditation.
[f123] This lively utterance remind one of a lightning simile in the _Kena-Upanishad_ (IV. 30):
“This is the way It [that is, Brahman] is to be illustrated: When lightnings have been loosened,— a—a—ah! When that has made the eyes to be closed,— a—a—ah! So far concerning Deity [devata].”
Lightning flash is a favourite analogue with the Zen masters too; the unexpected onrush of satori into the ordinary field of consciousness has something of the nature of lightning. It comes so suddenly and when it comes the world is at once illumined and revealed in its entirety and in its harmonious oneness; but when it vanishes everything falls back into its old darkness and confusion.
[f124] Pao-tz‘u Wên-ch‘in, a disciple of Pao-fu Ts‘ung-chan, who died 928 A.D.
[f125] Another time when Jōshu was asked about the “first word,” he coughed. The monk remarked, “Is this not it?” “Why, an old man is not even allowed to cough!”—this came quickly from the old master. Jōshu had still another occasion to express his view on the one word. A monk asked, “What is the one word?” Demanded the master, “What do you say?” “What is the one word?”—the question was repeated when Jōshu gave his verdict, “You make it two.” (Ch. N., [3].)
Shuzan (Shu-shan) was once asked, “An old master says, ‘There is one word which when understood wipes out the sins of innumerable kalpas:’ what is this one word?” Shuzan answered, “Right under your nose!” “What is the ultimate meaning of it?” “This is all I can say”:—this was the conclusion of the master. (Ch. N., [4].)
[f126] There are many mondoes purporting to the same subject. The best known one by Jōshu is quoted elsewhere; of others we mention the following. A monk asked Risan (Li-shan), “All things are reduced to emptiness, but where is emptiness reduced?” Risan answered, “The tongue is too short to explain it to you.” “Why is it too short?” “Within and without, it is of one suchness,” said the master. (Ch. N., [6].)
A monk asked Keisan (Ch‘i-shan), “When relations are dissolved, all is reduced to emptiness; but where is emptiness reduced?” The master called out to the monk, and the monk responded, “Yes,” whereupon the master called his attention, saying, “Where is emptiness?” Said the monk, “Pray, you tell me.” Keisan replied, “It is like the Persian tasting pepper.” While the one light is an etiological question as long as its origin is the point at issue, the questions here referred to are teleological because the ultimate reduction of emptiness is the subject for solution. But as Zen transcends time and history, it recognises only one beginningless and endless course of becoming. When we know the origin of the one light, we also know where emptiness ends. (Ch. N., [7].)
[f127] Another time a monk was told, “Hold on to your poverty!” Nan-yin Yegu’s (Nan-yüan Hui-yü) answer to his poverty-stricken monk was more consoling, “You hold a handful of jewels yourself.” The subject of poverty is the all-important one in our religious experience—poverty not only in the material but also in the spiritual sense. Asceticism must have as its ground-principle a far deeper sense than to be merely curving human desires and passions, there must be in it something positive and highly religious. “To be poor in spirit,” whatever meaning it may have in Christianity, is rich in signification for Buddhists, especially for Zen followers. A monk, Sei-jei (Ch‘ing-shi), came to Sozan (Ts‘ao-shan), a great master of the Sōtō school in China, and said, “I am a poor lonely monk: pray have pity on me.” “O monk, come on forward!” Whereupon the monk approached the master, who then exclaimed, “After enjoying three cupfuls of fine _chiu_ (liquor) brewed at Ch‘ing-yüan, do you still protest that your lips are not at all wet?” As to another aspect of poverty, cf. Hsiang-yen’s poem of poverty.
[f128] An analogous story is told of Sekito Kisen (Shih-t‘ou Hsi-ch‘ien) who is grandson in faith of the sixth patriarch. The story is quoted elsewhere.
[f129] When this is literally translated, it grows too long and loses much of its original force. The Chinese runs thus: _hao li yu ch‘a t‘ien ti hsüan chüeh_. It may better be rendered, “An inch’s difference and heaven and earth are set apart.”
[f130] That is, Ts‘ao-ch‘i, where the sixth patriarch of Zen used to reside. It is the birthplace of Chinese Zen Buddhism.
[f131] Does this not remind us of an old mystic who defined God as an unutterable sigh?
[f132] A monk asked Hsüan-sha, “What is the idea of the National Teacher’s calling out to his attendant?” Said Hsüan-sha, “The attendant knows well.” Yün-chü Hsi commented on this: “Does the attendant really know, or does he not? If we say he does, why does the National Teacher say, ‘It is you that are not fair to me’? But if the attendant knows not, how about Hsüan-sha’s assertion? What would be our judgment of the case?”
Hsüan-chiao Chêng said to a monk, “What is the point the attendant understands?” Replied the monk, “If he did not understand, he would never have responded.” Hsüan-chiao said, “You seem to understand some.”
A monk asked Fa-yen, “What is the idea of the National Teacher’s calling out to his attendant?” Fa-yen said, “You go away now, and come back some other time.” Remarked Yün-chü, “When Fa-yen says this, does he really know what the National Teacher’s idea is? or does he not?”
A monk approached Chao-chou with the same question, to which he replied, “It is like writing characters in the dark: while the characters are not properly formed, their outlines are plainly traceable.”
[f133] Literally, “A day [of] no work [is] a day [of] no eating.” cf. II. Thessalonians, III., 10: “If any would not work, neither should he eat.” It is noteworthy that St. Francis of Assisi made this the first rule of his Brotherhood.
[f134] _Tso ch‘an_ is one of those compound Buddhist terms made of Sanskrit and Chinese. _Tso_ is Chinese meaning “to sit,” while _ch‘an_ stands for _dhyāna_ or _jhāna_. The full transliteration of the term is _ch‘anna_, but for brevity’s sake the first character alone has been in use. The combination of _tso-ch‘an_ comes from the fact that dhyana is always practised by sitting cross-legged. This posture has been considered by the Indians the best way of sitting for a long while in meditation. In it, according to some Japanese physicians, the centre of gravitation rests firmly in the lower regions of the body, and when the head is relieved of an unusual congestion of blood, the whole system will work in perfect order and the mind be put in suitable mood to take in the truth of Zen.
[f135] He was the noted Confucian disciple of Baso (Ma-tsu), and his wife and daughter were also devoted Zen followers. When he thought the time had come for him to pass away, he told his daughter to watch the course of the sun and let him know when it was midday. The daughter hurriedly came back and told the father that the sun had already passed the meridian and was about to be eclipsed. Hō came out, and while he was watching the said eclipse, she went in, took her father’s own seat, and passed away in meditation. When the father saw his daughter already in Nirvana, he said, “What a quick-witted girl she is!” Hō himself passed away some days later.
[f136] This historical temple was unfortunately destroyed by the earthquake of 1923, with many other buildings.
[f137] In those monasteries which are connected in some way with the author of this admonition, it is read or rather chanted before a lecture or _Teisho_ begins.
[f138] I must not forget to mention that after the reading of the _Hṛidaya Sūtra_ the following names of the Buddhas and others are invoked: 1. Vairocana-Buddha in his immaculate Body of the Law, 2. Vairocana-Buddha in his perfect Body of Bliss, 3. Śākyamuni-Buddha in his infinite manifestations as Body of Transformation, 4. Maitreya-Buddha who is to come in some future time, 5. All the Buddhas past, present, and future in the ten quarters of the world, 6. The great holy Bodhisattva Mañjuśrī, 7. The great morally-perfect Bodhisattva Samantabhadra, 8. The great compassionate Bodhisattva Avalokiteśvara, 9. All the venerable Bodhisattva-mahāsattvas, and 10. Mahāprajñāpāramitā.
[f139] When the slop-basin goes around, spiritual beings are again remembered: “This water in which my bowls were washed tastes like nectar from heaven. I now offer this to the numerous spirits of the world: may they all be filled and satisfied! Om ma-ku-ra-sai (in Pekingese, _mo-hsiu-lo-hsi_) svāha!”
[f140] This question of dust reminds one of Berkeley’s remark: “We have just raised a dust and then complain we cannot see.”
[f141] _Shê-li_, is some indestructible substance, generally in pebble-form, found in the body of a saint when it is cremated.
[f142] _Kung-an_ is a question or theme given to the student for solution. It literally means “public document,” and, according to a Zen scholar, it is so called because it serves as such in testing the genuineness of enlightenment a student claims to have attained. The term has been in use since the early days of Zen Buddhism in the T‘ang dynasty. The so-called “cases” or “dialogues” (_mondo_) are generally used as kō-ans. A special chapter devoted to the subject will be found in the second series of The Essays.
[f143] I cannot tell how early this “Sesshin” originated in the history of the Zendo. It is not in Hyakujo’s Regulations, and did not start in China but in Japan probably after Hakuin. The Sojourn period generally being a “stay at home” season, the monks do not travel, but practise “Sesshin” and devote themselves to the study of Zen; but in the week specially set up as such, the study is pursued with the utmost vigour.
[f144] That is, _ti-ch‘ang_. _Tei_ means “to carry in hand,” “to show forth,” or “manifest,” and _sho_ “to recite.” Thus by a Teisho the old master is revived before the congregation and his discourses are more or less vividly presented to view. It is not merely explaining or commenting on the text.
[f145] Dharaṇī is a Sanskrit term which comes from the root _dhṛi_, meaning “to hold.” In Buddhist phraseology, it is a collection, sometimes short, sometimes long, of exclamatory sentences which are not translated into other languages. It is not therefore at all intelligible when it is read by the monks as it is done in the Chinese and Japanese monasteries. But it is supposed to “hold” in it in some mysterious way something that is most meritorious and has the power to keep evil ones away. Later, dharanis and mantrams have grown confused with one another.
[f146] The founder of Tenryuji, Kyoto. He is known as “Teacher of Seven Emperors.” 1274–1361.
[f147] _San-ch‘an_ literally means “to attend or study Zen.” As it is popularly used now in Japan, it has, besides its general meaning, the special one as is referred to in the text.
[f148] Formerly, this was an open affair, and all the mondos (askings and answerings) took place before the whole congregation, as is stated in the Regulations of Hyakujo. But, later, undesirable results followed, such as mere formalism, imitations, and other empty nonsenses. In modern Zen, therefore, all sanzen is private, except on formal occasions.
[f149] While thus going around, he came to a house where an old woman refused to give him any rice; he however kept on standing in front of it, looking as if nothing were said to him. His mind was so intensely concentrated on the subject which concerned him most at the time. The woman got angry, because she thought he was altogether ignoring her and trying to have his own way. She struck him with a big broom with which she was sweeping and told him to depart right at once. The heavy broom smashed his large monkish hat and knocked him down on the ground. He was lying there for a while, and when he came to sense again, everything became to him clear and transparent.
[f150] As to the life of his teacher, Daito, reference was made to it elsewhere.
[f151] The wind is probably one of the best imageries to get us into the idea of non-attachment or Śūnyatā philosophy. The New Testament has at least one allusion to it when it says, “The wind bloweth as it listeth,” and here we see the Chinese mystics making use of the wind to depict his inner consciousness of absolute identity, which is also the Buddhist notion of the void. Now compare the following passage from Echkart: Darum ruft die Braue auch weiter: “Weiche von mir, mein Geliebter, weiche von mir”: “Alles, was irgend der Darstellung fähig ist, das halte ich nicht für Gott. Und so fliehe ich vor Gott, Gottes wegen!”—‘Ei, wo ist dann der Seele Bleiben?’—“Auf den Fittichen der Winde!” (Büttner, _Meister Eckeharts Schriften und Predigten_, Erster Band, p. 189.) “So flieche ich vor Gott, Gottes wegen,” reminds us of a Zen master who said, “I hate even to hear the name of the Buddha.” From the Zen point of view, “Gottes wegen,” may better be left out.
[f152] The full passage is: “He who seeks learnedness gets daily enriched. He who seeks the Tao is daily made poor. He is made poorer and poorer until he arrives at non-action (_wu wei_). With non-action, there is nothing that he cannot achieve.” (Chap. 48.)
[f153]
Na vāsanair bhidyate cit na cittaṁ vāsanaiḥ saha, Abbinnalakshaṇaṁ cittaṁ vāsanaiḥ pariveshtitarṁ. Malavad vāsanā yasya manovijñāna-sambhavā, Pata-śuklopamaṁ cittaṁ vāsanair na virājate. Yathā na bhāvo nābhāvo gaganaṁ kathyate mayā, Ālayaṁ hi tathā kāya bhāvābhāva-vivarjitaṁ. Manovijñāna vyāvṛittaṁ cittaṁ kālusbya varjitam, Sarvadharmāvabodhena cittaṁ buddhaṁ vadāmyaham.
_The Laṅkāvatāra_, p. 296.
[f154] Not an ordinary question asking enlightenment, but one that has a point in it showing some understanding on the part of the inquirer. All those questions already quoted must not be taken in their superficial or literary sense. They are generally metaphors. For instance, when one asks about a phrase having no shadow, he does not mean any ordinary ensemble of words known grammatically as such, but an absolute proposition whose verity is so beyond a shadow of doubt that every rational being will at once recognise as true on hearing it. Again, when reference is made to murdering a parent or a Buddha, it has really nothing to do with such horrible crimes, but as we have in Rinzai’s sermon elsewhere, the murdering is transcending the relativity of a phenomenal world. Ultimately, therefore, this question amounts to the same thing as asking “Where is the one to be reduced, when the many are reduced to the one?”
[f155] This means Buddha who is supposed by Buddhists to have been the owner of a golden-coloured body, sixteen feet in height.
[f156] Generally after a sermon the monks come out and ask various questions bearing on the subject of the sermon, though frequently indifferent ones are asked too.
[f157] See the article on the “History of Zen Buddhism,” p. 149 et seq.
[f158] For detail see “Practical Methods of Zen Instruction.”
[f159] Cf. also “History of Zen Buddhism” where reference is made to the Northern and Southern school of Zen under the fifth patriarch in China.
[f160] See for detail p. 177, “History of Zen.”
[f161] According to Fariduddin Attar, A.D. 1119–1229, of Khorassan, Persia, Cf. Claud Field’s _Mystics and Saints of Islam_, p. 123 et seq.
[f162] Underhill—_Mysticism_, p. 369.
[f163] After this book went to the press, I have come across an old edition of the spiritual cow-herding pictures, which end with an empty circle corresponding to the eighth of the present series. Is this the work of Seikyo as referred to in Kakuan’s Preface? The cow is shown to be whitening here gradually with the progress of discipline. I may have an occasion later to reproduce this edition.
[f164] See also a Sutra in the Anguttara Āgama bearing the same title, which is evidently another translation of the same text. Also compare “The Herdsman, I.,” in _The First Fifty Discourses of Gotama the Buddha_; Vol. II., by Bhikkhu Sīlācāra. Leipzig, 1913. This a
## partial translation of the Majjhima Nikāya of the Pali Tripitaka.
The eleven items as enumerated in the Chinese version are just a little differently given. Essentially of course, they are the same in both texts. A Buddhist dictionary called _Daizo Hossu_ gives reference on the subject to the great Mahayana work of Nāgārjuna, the _Māhāprājñāpāramitā-Śāstra_, but so far I have not been able to identify the passage.
[f165] The ten pictures reproduced here were specially prepared for the author by Reverend Seisetsu Seki, Abbot of Tenryuji, Kyoto, which is one of the principal historical Zen monasteries in Japan. The original Chinese verses with their introductory notes are found in the Appendix.
[f166] It will be interesting to note what a mystic philosopher would say about this: “A man shall become truly poor and as free from his creature will as he was when he was born. And I say to you, by the eternal truth, that as long as ye desire to fulfil the will of God, and have any desire after eternity and God; so long are ye not truly poor. He alone hath true spiritual poverty who wills nothing, knows nothing, desires nothing.”—(From Eckhart as quoted by Inge in _Light, Life, and Love_.)
INDEX
INDEX
“Abrupt” school, 350.
{Account of Succession in the Law}, 158.
{Accounts of the Orthodox Transmission of the Dharma}, by Ch‘i-Sung, 156.
Ādarśa-Jñāna (mirror-insight), 131f.
{Amitābha Sūtra}, (Chinese), 193, see also {Sukhāvatīvyūha}.
Anābhogacaryā (act of no-purpose), 66fn., 82.
Ānanda, 55, 59, and Akshobhya, 284.
Anuttara-samyak-sambodhi (supreme, perfect enlightenment), 58, 78; see also Enlightenment.
Arada (or Ālāra Kālāma), 71fn., 145.
Arhat, qualified, 60.
Arhatship, 51, 56, 121.
{Ariyapariyesana-suttam}, 38fn.
Asanga, 55.
Āśrava (leakage), 50fn.
Aśvaghosha, 55, 56fn., 145, 161.
Aśvajit, 58.
{Avataṁsaka Sūtra} (Chinese), 89.
{Awakening of Faith, the}, by Aśvaghosha, 56.
Bāhva, 89.
Basho (Pa-chiao), on “shujō,” 259, silent, 281.
Baso (Ma-tsu), 16, 30, 163, 190, 199, 218, 221f.; in his sick bed, 269; his “Kwats!” 279f.; and Tō-Impo, 291.
Berkeley, on dust, 313fn.
Bhūtatā, 79.
Bhūtatathatā, 131.
{Biographies of the High Priests}, by Tao-hsüan, 163.
Black-nails, the Brahman, 161.
Blake, 267.
Bliss-bestowing, 366.
Bodhi, 79ff.; see also Enlightenment.
Bodhi-Dharma (Daruma, Tamo), 8, 24, 74, 82, 93, 94, 96, 156, 218; the gāthā by, 160; his life, 163ff.; Six Essays by, 165fn.; his life by Donrin, 167; and the emperor of Liang, 175; in Wei, 176; and his disciples, 177; and Nāgārjuna, 177fn.; his last days, 178; his coming from West, 266; and a nun, 284; and his four disciples, 351.
Bodhiruci, a translator of the {Laṅkāvatāra}, 74.
Bodhisattvahood, 63; contrasted with Arhatship, 52.
{Bodhisattva-sīla Sūtra}, (Chinese,) 193, 205.
Bodhism, 152.
Boehme, Jacob, 114.
Bokitsu (Mu-chi), on staff, 20.
Bokuju (Mu-chou), on staff, 21; treatment of Ummon, 10; on dressing and eating, 12f.; on teacher of Buddhas, 269; on Zen, 269; on doctrine going beyond Buddhas, 269f.
{Brahmajāla}, 50fn., 51.
Buddha, his deification, 33; no metaphysician, 39; motherly, 40; deified, 40fn.; as the world-light, 41; the reason of his appearance, 61; his secluded habit, 68; as a magician, 86; his personality, 101; his personal experience, 107; his predecessors, 108; his reluctance to preach, 109; his proclamation to Upaka 115; and metaphysics, 124ff.; as empiricist, 127; his gāthā of law-transmission, 159; and an old lady, 162; as mind, 220.
{Buddhacarita}, by Aśvaghosha, 145.
Buddhas, the six, 158; invoked at meal, 310fn.
Buddhism, and its founder, 31ff.; and its Pali scholars, 37; as a life, 37; as the teaching of the Buddha, 37; and its divisions, 42; as a living system of Buddhist experience, 42, 44; its vital problems, 43ff.; its essence, 44; to be comprehensively and inwardly conceived, 48; Buddhism, growing beyond monasticism, 62ff.; and women, 64; Chinese, characterised, 93; persecuted in China, 95; its influence on Taoism, 98; acting on Confucian ideas, 99; defined, 101.
Builder (or designer, gahākara), 117; see also Ego.
Bukkō (Fo-kuang), or Tsu-yüan, 239f.; his tōki-no-gé, 241fn.
Bunki (Wen-hsi), silent, 281.
{Candrottara-dārikā Sūtra}, (Chinese) 64.
Carlyle, Thomas, 2.
Catushkotika, four logical propositions, 260.
{Cause and Effect in the Past and Present, Sutra on the}, 36fn.
Causation, the twelvefold chain of, 37, 55, 57, 108, 117, 126, 153, 154; see also under Origination.
Cetovimutti, 60.
Chao-chou, see Jōshū.
Ch‘êng-hao, Confucian philosopher, 99.
Ch‘êng-i, Confucian philosopher, 99.
Chien-ku, 69.
Chih-chiang-liang-lou, a Buddhist translator, 158.
Chih-I (Chigi), a Buddhist philosopher, 94, 100, 143, 190.
Chih-yüeh (Chiyaku), a Buddhist from India, 202.
Chih-huang (Chiko), disciple of Hui-nêng, 208f.
Chinese language, as vehicle of Zen, 337f.
Chinese mind, compared with the Indian, 83ff.; practical, 90.
Chō-kei (Ch‘ang-ching), his tōki-no-gé, 233f.; on Suigan’s eyebrows, 279.
Chosa (Ch‘ang-sha), on Nansen’s death, 17; on earthworm, 313; on the self, 273.
Chōyetsu (Ch‘ang-shuo), a Chinese officer, 193.
Chōsui (Ch‘ang-shui), on the evolution of the absolute, 272.
Chou-tun-i, a Chinese philosopher, 99.
Christ, in the light of Zen, 330.
Christian mystics, 353.
Christianity, and its founder, 35ff.; symbolic, 141.
Chu (Chung), the national teacher, 327; calling to his attendant, 288.
Chuang-tzŭ, 89, 100.
Chu-hsi, a Chinese philosopher, 99.
Citta, 80.
Confucius, 2, 5, 10.
Contradictions, in Zen, 264ff.
Counter-questioning, in Zen, 281ff.
Cow, revered by the Indians, 355; on the herding of, 355; gone out of sight, 364; forgotten, 363; on the back of, 362; herding the, 361; seeing the traces of the, 358; seeing the, 359; catching the, 360; looking for the, 357.
Daizui (Tai-sui), on self, 282.
Daruma (or Tamo), see Bodhi-Dharma.
Democracy, in the monastery, 313.
Designer (or builder, gahākara), 117.
{Dhammapāda}, 55, 134, 135.
Dharanī, 320fn.
Dharma, the, 58; and Buddhist life, 37; the comprehensive, 39; manifest in the Buddha, 40; defined, 50; the eye of, 53.
Dharmakāya, 34fn., 76.
Dhṛitaka, a Zen patriarch, 159.
Dhyāna (jhāna), and Prajñā, 34ff.; and Zen, 67ff.; against antinomianism, 67; different kinds of, 71ff.; four kinds of, in the {Laṅkāvatāra}, 81; the true, defined in the Samyukta-āgama, 81fn.; distinguished from Zen, 93; as a spiritual exercise, 154f.; the Tathāgata, 210; the patriarchal, 210; see also under Zen.
Direct action, in Zen, 277ff.
Direct method, in Zen, 283ff.
{Discipline, Sutra on the Story of}, Chinese, 38.
Discipline (śiksha), the threefold, 69, 135.
Dōfuku (Tao-fu), disciple of Bodhi-Dharma, 177.
Dōgo (Tao-wu), Yenchi, disciple of Yakusan, knows not his master, 265; with Yakusan, 287.
Dōgo, Tenno, instructing Ryūtan, 287.
Dōiku (Tao-yu), disciple of Bodhi-Dharma, 166, 177.
Dōsan (Tung-shan), 97.
Dōshin (Tao-hsin), 182, 187; and Hōyu (Fa-jung), 188f.
Duḥkha (pain), 141.
{Eastern Buddhist}, the, vi, 1fn.
Eating, in the monastery, 310ff.
Eckhart, cited, 114, 223, 255, 258, 268, 271, 305, 331fn., 364.
Ego, 4; -centric, 4; -substance, not existent, 46, 47.
Ekacitta (one thought), 113.
Ekottara-āgama, 34fn., 40fn.
Emerson, on imagination, 293.
Emptiness (śūnatā), 178ff.; as poverty, 336.
Engakuji, in Kamakura, 306.
Enlightenment, and darkness, 13; essence of Buddhism, 44; and Nirvana, 45; attainable by us, 47; its relation to Zen, 49ff.; as the Dharma, 50; as Nirvana, 51; not intellectual, 56, 111; as final truth, 57; in the {Laṅkāvatāra}, 60; not discursive understanding, 61; and spiritual freedom, 62ff.; fuller expression of life, 73; not conceptual, 81; in the {Saddharma-puṇḍarīka}, 84; as a significant fact in the Buddha’s life, 101; and intellection, 107; and ignorance, 107ff.; and the will, 119; as affirmation, 127; not nihilistic, 130; not a passive reflection, 132; and samādhi (or dhyāna), 133ff.; a returning, 138ff.; and the intellect, 139ff.; synthetical, 141; not negative, 144; as essential fact of Buddhism, 152ff.; as satori, 215; graded, 349ff.
Everlasting No, 2.
Everlasting Yea, 2.
Eye (insight), 109.
Exclamation, in Zen, 278ff.
{Fa-pao-tan-ching}, by Hui-nêng, 201fn., 202f.
Finger, pointing at the moon, 7.
{First Fifty Discourses of the Buddha}, tr. by Sīlācāra, 355fn.
Freedom, spiritual, 121.
Fu-hsi (Fukyō, or Fudaishi), 189, 258.
{Gaṇḍavyūha Sūtra}, Chinese, 64.
Gantō (Yen-tou), 239f.
Gāthās of transmission, 159.
Genkaku (Hsüan-chiao), 207.
Genkaku cho (Hsüan-chiao Chêng); on Chu the national teacher, 288fn.
Gensaku (Hsüan-t‘sê), 208f.
Gensha (Hsüan-sha), in water, 277; on self, 277; on transparent crystal, 277f.; on the murmuring of a stream, 278; and a piece of cake, 278; on Chu the national teacher, 288fn.
Gensoku (Hsüan-t‘sê), and the god of fire, 294.
Godaishi (Wu-tao-tzŭ), and the emperor Hsüan-tsung, 292f.
God-consciousness, in Zen, 336.
Goroku (Yü-lu), sayings, III., IV.; Chinese colloquialism in, 97.
Gozusan (Niu-tou-shan), 187.
“Gradual” school, in Zen, 350.
Gunabhadra, a translator of the {Laṅkāvatāra}, 74, 202.
Gunin (Hung-jên), the fifth patriarch, 30, 196, 173, 187, 189, 191.
Gutei (Chuh-chih), one finger Zen, 22fn.
Gwarin, (Wo-luan) a disciple of the sixth Patriarch, 209.
Haikyū (P‘ei Hsiu), and Ōbaku, 266f., 289.
Hakuin; 238ff., 267, 327; on Ummon’s “Kwan!” 279; Song of Zasen, 322f.; and his teacher Shōju, 324f.
{Hekiganshu}, an important book on Zen, 22fn., 320.
Herbert, George, cited, 305.
Hima (Pi-mo), with his forked stick, 261.
Hinayanism, as ascetic formalism, 64.
Hofuku (Pao-fu), 22fn.; on Suigan’s eyebrows, 279; his “for a while,” 281.
Hōgen (Fa-yen), on an inch’s difference, 275; on one drop of water, 275f.; on Chu the national teacher, 288f.; with Gensoku, 294.
Hokkezammai (fa-hua san-mei), 143.
Hōkoji (P‘ang Yun), on the companionless man, 16; Chinese Vimalakīrti, 17; on drawing water, 306, 306fn.
Hōji Bunkin (Pao-tz‘ŭ Wen-ch‘in), on everyday thought, 248.
Hōnen Shōnin, 34fn.
Hōshi (Pao-chih), 189.
Hossu, 20.
Hōyen (Fa-yen), of Gosozan, on Haryo Kan, 103; his tōki-no-gé, 234; on his own portrait, 237; his sermon, 271; and the yogācāra, 275; sermon on burglary, 296f.; on too much Zen, 331; sermon on staff, 345.
Hsiang-yen, see Kyōgen.
Hsien-chou (Genju), a great Buddhist philosopher, 100.
Hsing-szŭ, see Seigen Gyōshi.
Hsüan-chuang (Genjō Sanzo), 92, 100.
Huang-nieh, see Ōbaku.
Hui-chung, see Chu the national teacher.
Hui-k‘ê, see Yeka.
Hui-nêng, see Yeno.
Hui-szŭ (Yeshi), a Chinese Buddhist teacher, 143.
Humility, taught in the monastery, 318.
Hyakujo (Pai-chang), 163; and wild geese, 225. rolling up the matting, 232; deafened by Baso’s “Kwats!” 280; as founder of Zen monastery, 301; on cow-herding, 356.
Hyakujo, Nehan, 13, 247, 286.
{Hyakujo Shingi}, regulations of the Zen monastery, 301.
Ibnu ’I-Farid, a Persian mystic, 353.
I-ching (Gijō), a Chinese pilgrim and translator, 92.
Ignorance, avidyā, 1, 47; how conquered, 111; not cognitive, 116ff.; and ego, 120, 126.
Iku, or Toryō (Tu-ling Yu), his tōki-no-gé, 234f.
Immortality, 17.
Indian imagination, and the Mahayana texts, 84.
Inshu (Yin-tsung), converted by Yeno, 197.
Insight, its synonyms in Sanskrit, 112ff.; see also eye (cakkhu).
Intellect, disturbing, 6.
Isan (Wei-shan), picking tea-leaves, 289, 314; in the remote mountains, 327.
Ishin Seigen (Wei-hsin Ch‘in-yüan), his view of Zen, 12.
{Islamic Mysticism}, by R. D. Nicholson, 353f.
{Itivuttaka}, 131, 133.
Jimyo (Tzŭ-ming), on dust, 22; his counter-questioning, 282; and Suigan Kashin, 295f.
Jinshu (Shên-hsiu), 191, 193, 201, 218.
Jō-jōza (Ting the monk), and Rinzai, 243; with Buddhist scholars, 290f.
Jōshu (Chao-chou), on Zen, 102; “Throw it down!” 162; no abiding place, 205fn.; on washing dishes, 224; “Mu”, 236, 240; one ultimate word, 256, 256fn.; on poverty, 259; on Nansen’s cat, 262; on his new robe, 268; one thing abiding, 269; on Prajñā, 273; his counter-questioning, 282; his direct method, 286; on Chu the national teacher, 288fn.; on dust, 313; crying “fire!” 313; and an old woman, 328f.; his stone bridge, 329; on a crystal, 341; on Bodhi-Dharma, 341.
Kaisu (Ch‘i-sung), a Chinese historian, 158.
Kakuan (K‘uo-an), on ten cow-herding pictures, 355.
Kan of Haryo (Pa-Ling Chien), 103.
Karma, 86.
{Katha-Upanishad}, 114.
“Kechimyak-ron,” one of the Six Essays by Bodhi-Dharma, quoted, 219ff.
Kegon (Avataṁsaka), 54, 160.
Keisan (Chi-shan), 257fn.
{Kena-Upanishad}, 30fn., 143fn.
Kensho, seeing into one’s nature, 349.
{Kevaddha Sutta}, 69fn., 88.
Kido (Hsü-t‘ang), on the evolution of the absolute, 272f.
Kisu (Kuei-tsung), weeding, 270.
Kō-an, IV., 239f., 250; its meaning explained, 319fn.
Koboku Gen (K‘u-mu Yüan), on poverty, 334f.
Kōhō (Kao-fêng), his Zen experience, 236ff.
Kōrin (Hsiang-lin), tired with sitting, 268.
Kōzankoku (Huang-shan-ku), and Kwaido, 230.
Kumārajīva, 100.
Kwanzan, 327.
Kwasan (Hê-shan), his drum, 269.
“Kwatsu!” ({hê}), 22; four forms of, 280.
Kyōgen (Hsiang-yen), 210; his satori, 227f.; a man up in a tree, 263; on poverty, 334.
Kyōzan (Yang-shan), on Isan’s mirror, 262; and Sansho, 282; picking tea-leaves, 314.
Kwanchu (Huan-chung), on Prajñā, 273.
{Lalita-vistara}, 146.
{Laṅkāvatāra Sūtra}, 60, 82, 94, 102, 103, 161, 173ff., 193, 202, 336f.; not one word uttered, 55; three Chinese translations of, 74; its special features discussed, 75; a hymn cited from, 76; its main thesis, 76; passages often repeated in, 80; quotation from the first chapter of, 87ff.; on abrupt understanding, 200.
Lao-tzŭ, 30fn., 100, 335.
Lawrence, Brother, 18, 305.
“Learning by doing,” in the monastery, 315.
Liang-chiu (“for a little while”), 281.
Lieh-tzŭ, 89, 330, 351ff.
Life, as affirmation, 2; suffering, 3; assertion of, 285.
Lightning simile, 230f., 241, 284.
Lin-chi, see Rinzai.
{Lohicca}, 69fn.
Mādhyamika, the, 90, 100, 160.
Mahākāśyapa, or Kāśyapa, 49, 74, 155, 159.
{Mahāli-sutta}, 50fn., 123, 132.
{Mahāpadāna-suttanta}, 38fn., 108.
{Mahāparinibbāna}, 69.
{Mahāparinirvāna Sūtra}, Chinese, 220fn.
Mahāsaṅghikas, 42.
Mahayana, traceable in Hinayana, 48.
Mahayanism, and libertinism, 64.
{Mahāyutpatti}, 70fn.
Maitreya, 85.
Majjhima-nikāya, 146, 147.
Manas, 80.
Mañjuśrī, 64, 86, 90; as Prajñā, 273.
Maññitams, (self-assertion), 136.
Manovijñāna, 80.
Manura, the twenty-second patriarch of Zen, 159.
Ma-tsu, see Baso.
Maturing, of Zen life, 327f.
Maudgalyāyana, 58.
Mayoku (Ma-ku), and Ryōsui, 288.
Meaningless affirmation, in Zen, 267ff.
Meditation, 81; in Zen, 19, 20fn., 206ff.; five objects of, 72fn.; ten objects of, 72fn.; meditations on food, three, 310; five, 310.
Meditation Hall, IV., 24, 301ff.
Mencius, 4.
Meritlessness, 330; meritless deeds, 336.
Miracles, Buddhist view of, 123fn.
Moksha, 52; see also Vimoksha.
Monastery life, described, 309f.; practical, 305.
Mondō (questions and answers), 222, 256.
Monks, as labourers, 312.
Moon, and a finger, 6.
Mu-chou, see Bokujū.
Mumon (Wu-men), on poverty, 33.
Musō Kokushi, 321; his exhortation, 321.
Myō-jōza (Ming the Monk), 195.
{Mystics and Saints of Islam}, by Claud Field, 225fn.
Na-lien-ya-shê, a Buddhist translator from India, 158.
Nan-ch‘üan, see Nansen.
Nangaku (Nan-yüeh), 210, 212, 222, 236; and his disciples, 351.
Nansen (Nan-ch‘üan), 17, 30, 163, 292; everyday thought, 248; and his cat, 262.
Nāgārjuna, 55, 56, 100, 161, 355fn.
Nanyin (Nan-yüan,) 210.
Nan-yüeh, see Nangaku.
Negation, in Zen, 260ff.
Nenro, commentary remark peculiar to Zen, 225.
Nigrodha, 68.
Nirvana, 37, 45, 101; in samsara, 13; not annihilation, 47; in enlightenment, 51; the anupādiśesha, 51, 63; conditioned by samsara, 79; in Sutta Nipata, 131f.; described as security, 147.
{Nirvāṇa Sūtra}, Chinese, 193, 197, see also {Mahāparinirvāna}.
Noble Truth, the Fourfold, 37, 39, 54, 55, 57, 96, 113, 116, 128f. 141, 154.
“No work, no eating,” 302f.
Non-achievement, 218.
Non-attachment, 161, 335f.
Non-ego, 37, 153, 154.
Nyoi, 20.
Ōbaku (Huang-po), 9, 163, 218; with his staff, 285f.; with Haikyū, 289; and Rinzai, 291; with a hoe, 314.
Ōkubo Shibun, and his bamboo picture, 259f.
“One thought” (ekacitta), 56, 113.
One voice (ekaśvara), 43fn.
{Orategama}, a collection of letters by Hakuin, 238.
Original face, the, 195, 210.
Origination, theory or chain of (pratītya-samutpāda), 46, 66fn., 96, 142f.; see also Causation.
Pai-chang, see Hyakujo.
{Pali Text Society, Journal of}, 111.
Paññā, 109; and enlightenment, 126; its Pali synonyms, 112ff.; See also Prajñā.
Paññā-vimutti, 60.
{Pao-lin-ch‘uan}, a lost Zen history, 158.
Paradox, in Zen, 258ff.
Paramārtha, or paramārthasatya, 79, 202.
Pāramitās, virtues of perfection, 170.
Parikalpana (or vikalpa), 113.
{Parinibbāna-suttanta}, 41fn.; see also {Mahāparinibbāna-suttanta}.
Paticca-samuppāda, 114, 116, 129; see also Origination and Causation.
Patriarchs, the twenty-eight, 157.
{Pieh-chi}, a Zen document, 172.
Pi-kwan, wall-gazing, 167, 171ff.
{Platform Sutra}, by Hui-nêng, 209; see also {Fa-pao-tan-ching}.
Plotinus, 268.
Poverty, in Zen, 333ff.
Prajñā, 52ff., 61, 65, 66, 94, 113, 134ff., 273, 275; see also Paññā, and under Dhyāna and Enlightenment.
{Prajñā-pāramitā Sūtra}, 88, 90, 91, 100, 103, 142fn., 161, 205fn., 266; the philosophy of, 136f.; its school, 80.
Pratyātmajñāna, or -gocara, 76ff., 81, 91, 153.
Prodigal son, the, in the Buddhist texts, 140ff.
Raft, the simile of, 136ff.
Rakuho (Le-p‘u), his “Kwats!” 280.
Rasan (Lo-shan), his counter-questioning, 282.
Rāvana, 77, 87.
{Records of the Right Transmission}, a Zen history by Ch‘i-sung, 158.
{Records of the Spread of the Lamp}, a Zen history by Li Tsun-hsü, 156.
{Records of the Transmission of the Lamp}, a Zen history by Tao-yüan, 156, 158, 164, 166, 204.
Refuge formula, the threefold, 62.
Reiun (Ling-yün), on the appearance of the Buddha, 285.
{Religion of the Samurai}, by Kwaiten Nukariya, v.
Repetition, in Zen, 271ff.
Returning, 139; to the origin, 365.
Rhys Davids, 70fn.
Righteousness, the eightfold path of, 37, 55. 96, 153, 154.
{Rightful Lineage of the Sākya Doctrine}, a history of Chinese Buddhism, 163.
Rinzai (lin-chi), 190, 210, 281; on a man of no title, 8f.; on staff, 21; the school of, 212; on Ōbaku’s Buddhism, 232; and Ōbaku, 291; his “Kwats!” 279f.; his “rough” method, 290; with a hoe, 314; sermon on Zen life, 331f.
{Rinzairoku}, Sayings of Rinzai, 320.
Risan (li-shan), 256fn.
Ruskin, 15.
Ryōsui (Liang-sui), answering Mayoku, 288.
Ryüttan (Lung-t‘an), receiving instructions from Dōgo, 287.
{Saddharma-puṇḍarīka Sūtra}, 43fn., 54, 61, 66, 84, 89, 193. 355f.
Sai-an (Chi-an), and Vairocana Buddha, 162.
Samādhi, 94, 208f.; distinguished from dyhāna, 70; its synonyms, 70.
{Sāmaññā-phala Sutta}, 68, 69fn., 71fn., 128, 131.
Saṁsāra, 79.
Samyutta-nikāya, 59, 142fn.
Sandhana, a follower of the Buddha, 68.
Sangha, 68.
Sansho (San-shêng) 210; and Kyōzan, 282.
Sanzen, 323f.
Śāriputra, 61, 86; his spiritual attainment, 58; in the {Puṇḍarika}, 61.
Satori, (awakening), 19, 24, 215ff.; as intuitive understanding, 216; and conversion, 217; as ken-shō (chien-hsing), 219; not discursive, 228; and mental effort, 231; and self-suggestion, 244; absolutely needed in Zen, 244f.; not meditation, 246; and seeing God, 246; intimate experience, 247; not abnormal, 248; and freedom, 249; as enlightenment, 249.
Schopenhauer, 144.
Secchō (Hsüeh-tou), compiler of {Hekigan}, 22fn.; on Ummon’s “Kwan!” 279.
Secret Virtue, 328ff.
Seigen Gyōshi (Ch‘ing-yüan Hsing-szŭ), the source of the Soto, 212.
Seizei (Ch‘ing-shi), 259fn.
Seki, Seisetsu, 357fn.
Sekisō (Shih-shuang), on the ultimate fact, 286.
Sekitō (Shih-t‘ou), 17, 163, 190, 199, 264.
Self-suffering, in Zen, 329.
Sêng-t‘san, see Sōsan.
Sesshin period, 319ff.
Shari (śārīra), 316.
Shên-hsui, see Jinshu.
{Sheng-chou-chi}, a lost Zen history, 158.
Shifuku (Tzu-fu), silent, 281.
Shih-t‘ou, see Sekitō.
Shiko (Tzŭ-hu), on earthworm, 314.
Shin sect, as “other-power,” v.
Shingon, 160; and Swedenborg, 45fn.
Shinko (Shên-kuang), 176f.; see also Yeka.
Shinran, 34fn.
Shippé, 20.
Shōkō (Shêng-kuang), on earthworm, 314.
Shuan (Shou-an), on poverty, 333.
Shujyō, 20.
Shukō (Chu-hung), on anger, 317f.
Shuzan (Shu-shan), 256fn.; on shippé, 261; on Buddhism, 269; his “for a while,” 281.
Śikshānanda, a translator of the {Laṅkāvatāra}, 74.
Silence, in Zen, 280f.; Vimalakīrti’s 280; and Zen masters, 281.
Six Essays by Bodhi-Dharma, 218; see also under Bodhi-Dharma.
Sixth Patriarch, see Yeno.
Sōji (Tsung-chih), 177.
Sonadanda, the Brahman, 142fn.
Sorrow, sanctifying, 4.
Sōsan (Sêng-t‘san), 181ff.; his writing, 182ff.
Sōtō school, the, 212.
Sotōba (Su Tung-p‘o), on Mount Lu, 11f.
Shaku, Soyen, vii.
Sozan (Ts‘ao-shan), silence revealed by, 281.
Spirits, fed at meal, 311.
{Śrīmālā Sūtra}, Chinese, 64.
St. Francis, on work, 303f.
Sthaviras, 41.
Sudhana, 64.
Suffering, 3, 4.
Sufis, 353.
Suibi (Ts‘ui-wei), Mugaku, on Tanka, 317.
Suibi (Ts‘ui-yen), on his eyebrows, 279.
Suigan Kashin, and Jimyō, 295f.
{Sukhāvativyūha Sūtra}, 43fn.
Sumeru, Mount, 87.
Sumiye-painting, and Zen, 284.
Śūnyatā, emptiness, 47, 56, 80, 100.
Supernaturalism, Indian, 86; miracles, wonders, etc., 88, 90.
{Śūraṅgama Sūtra}, Chinese, 272.
{Sutta Nipata}, 50fn., 130, 132.
Swedenborg, 45fn.
Tai-an, on cow-herding, 356.
Taigi (tai-i), fixation, 238f.
Tanka (Tan-hsia), burning a Buddha’s image, 316f.
“Tat twam asi,” 258.
Tathagata, his knowledge, 122.
Tathāgata-dhyāna, 82.
Tathāgata-garbha, 78, 80.
Tathatā, 79.
Tao-hsüan, a Buddhist historian, 163ff.
Tao-shin, see Sōsan.
Tao-wu, see Dōgo.
Tao-yüan, a Zen historian, 164ff.
Tauler, 305, 333.
Teisho, Zen lecture, 320.
Ten Cow-herding Pictures, 349ff.
Tendai, 54; and Zen, 190.
Tennyson, 20.
Tenryu (T‘ien-lung), “one finger” Zen, 22fn.; his counter-questioning, 282.
Tenryūji, in Kyoto, 321, 357fn.
Terstegen, 278.
Tê-shan, see Tokusan.
Tesshikaku (T‘ieh-tsui Chiao), knows not his master, 265.
{Tevijja}, 50fn.
Three conceptions of being, 290.
Tōki-no-gé, 233; by Chōkei, 223f.; by Hōyen Goso, 234; by Yengo, 234; by Yenju, 234; by Yōdainen, 235; by Iku of Toryō, 235; by Bukkō, 241fn.
Tō-Impo (Têng-yin-fêng), crushing Baso’s legs, 291.
Tokusan (Tê-shan), on staff, 21; and the {Diamond Sutra}, 225, 232; and his stick. 261, 280.
Tokushō (Tê-shao), one drop of water, 276; on Prajñā, 276.
Tōsu (T‘ou-tzŭ), on the Buddha, etc., 273.
Trikāya, 34fn.
Tsung-chien (Sōkan), a Buddhist historian, 163.
Tung-shan, see Dozan.
Tzŭ-ming, see Jimyo.
Udraka, 71fn.
{Udumbarika-sīhanāda Suttanta}, 68.
Ummon (Yün-men), on a good-for-nothing fellow, 10; on staff, 21; 261, 263f.; defines Zen, 102; sermons, 344; on Jōshu’s washing dishes, 224; on poverty, 335; on Zen, 260; his “Kwan!” 279; his laconism, 338.
Umpō (Yün-fêng), on Ummon’s comment on Jōshu, 224.
Ungan (Yün-yen), “Overflowing!” 97; with Yakusan, 287.
Ungo (Yün-chü), Dōyō, and an officer, 288.
Ungo, Shaku, on Chu the national teacher, 288fn.
Upāya (expediency, or device), 65, 66f.
{Vajracchedikā Sūtra}, 137, 173ff., 189, 191, 198.
{Vajrasamādhi Sūtra}, Chinese, 64, 94, 170, 173; the prodigal son in, 140.
Vasubandhu, 55.
Vasumitra, 42fn.
Via negativa, 56.
Victory, the hymn of, 55, 59.
Vikalpa, 79, 81.
Vimalakīrti, 86, 89, 90, 258, 280f.
{Vimalakīrti Sūtra}, Chinese, 63, 64, 161, 181fn., 193, 205f., 207.
Vimoksha (or Moksha), 49.
Vimutti, 52, 53; see also Vimoksha and Moksha.
Vipaśyi, 159.
Wei-shan, see Isan.
Wilde, Oscar, quoted, 4.
Wind, the simile of, 331.
Wither, 267.
Yakusan (Yüeh-shan), 96, 163, 190, 247; with his disciples, 287; giving no sermon, 344.
Yang-shan, see Kyōzan.
Yathābhūtaṁ, 114, 116, 128, 133f.; intuitional, 129f.; empirical, 131.
Yegu (Hui-yü), 259fn., 270.
Yeka (Hui-k‘ê), 74, 82, 166, 173, 177; his life, 178ff.
Yenchi (Yüan-chih), with Sekiso, 286f.
Yengo (Yüan-wu), 22; on dust and flower, 23; his tōki-no-gé, 234.
Yenkwan (Yen-kuan), on Vairocana Buddha, 286.
Yenō (Hui-nêng), the sixth patriarch, 17, 24, 30, 92, 94, 160, 189, 190ff., 218, 250, 327; and the {Vajracchedikā}, 174; on the flapping pennant, 197; on seeing into one’s nature, 197; talk with the imperial messenger, 198; long sitting, 201; on self-nature, 202; his view of Zen in the {Platform Sutra}, 203ff.; on prajñā, 204f.; on abrupt teaching, 205; as dynamic intuitionalist, 207; on samādhi and dhyāna, 208f.; his method of instruction, 210; his death, 211; on quiet sitting, 221; on his understanding of Buddhism, 30, 263.
Yervō Chōkei, on staff, 20.
Yesei Bashō, on staff, 20.
Yeshi (Hui-szŭ), a Tendai philosopher, 190.
Yōdainen, his tōki-no-gé, 235.
Yogācāra, 100, 160.
Yōgi (Yang-ch‘i), on poverty, 334.
Yüeh-shan, see Yakusan.
Yün-men, see Ummon.
Zazen, 304.
Zen: (1) in its relation to Buddhism 29; and the doctrine of enlightenment, 29ff., 83ff.; as the essence of Buddhism, 43; is the enlightenment-mind of the Buddha, 49ff.; and the theory of Śunyatā, 174fn.; and the {Laṅkāvatāra}, 74ff.: (2) in its relation to the Chinese mind, 95; as Chinese product, 154; how it ruled in China, 92ff.; and the Sung philosophy, 98ff.; and the Tendai, 190; and other Buddhist sects in China, 95; in the T‘ang dynasty, 95; in the Sung, 95; in the Yuan and the Ming, 95; legendary history of, 155: (3) as a discipline, 14; and asceticism, 15, 309; its monastery training, 326f.; and poverty, 259fn.; and the boiling oil, 16; deadly poison, 18: (4) in its relation to the intellect, 6; as “self-power,” 111; as a liberating agent, 1; teaches freedom, 11; as the solution of life-problems, 5; no generalisation, 12; never explains, 8f.; irrational, 11; paradoxical, 258ff.; the culmination of intellectual efforts, 254; as an unutterable sigh, 278fn.: (5) psychologically viewed, self-suggestion, 18; subconsciousness, 19; the sense of returning, 143; leaving no traces, 3: (6) specific features of, summed in four lines, 7, 163; its methods of teaching, 24, 253ff.; methods classified, 257; its gradation, 24; (see also the Ten Cow-herding Pictures); its derivation, 67; and dhyāna, 67ff.; and meditation, 67; practical, 54; different from tranquillisation, 73; not quiet sitting, 222; seeing into one’s own nature, 203, 204; acquiring a new viewpoint, 215ff.; nothing secret in, 13; and the sumiye-painting, 284; defined, 102; Southern and Northern schools, 199; the instant and the gradual, 199; its monastery system psychologically and morally considered, 303ff.: (7) its language, 274; and colloquialism, 340.
Transcriber’s Notes
Italics are enclosed in _underscores_.
Though breaks, presented as extra space between paragraphs in the original printed text, is presented here as a line of 5 spaced asterisks.
Footnotes, originally at the bottoms of the pages on which they were referenced, have been collected, sequentially renumbered, prefixed with the letter ‘f’, wrapped by square brackets, and moved to the end of the main text, just before the Index.
References to the Chinese text have been prefixed with the essay number followed by a period, and wrapped by square brackets.
Missing punctuation has been added.
Illustrations are indicated by [Illustration: description]. Ornamental illustration do not include a description.
In some cases a Chinese variant character is used in place of the printed character in the book. This occurs when a proper Unicode glyph is not found.
Variations in the use of diacritics in names has been largely unchanged. An exception is made for very common names (see below).
Hyphenation has not been standardised.
Note that Chinese [5.44] does not have anchor in the text or an obvious place where one could be placed.
Note that Chinese [5.16] does not have anchor in the printed text. One has been added to an appropriate place in etext.
Note on pg 405 關山慧玄 Kanzan Egen should be (1277–1360) not (616–700).
Some spelling and other errors have been corrected and listed below:
pg 19 “so is the Subsconcious” changed to “so is the Subconscious”
pg 60 “causal dependance” changed to “causal dependence”
pg 74 Added Chinese text reference [2.4] to appropriate place in text.
pg 86 “learning from Manūjuśrī” changed to “learning from Mañjuśrī”
pg 100 “practival tendency” changed to “practical tendency”
pg 118 “his spiritual greatmess” changed to “his spiritual greatness”
pg 151 “in-<CR>investigation will” changed to “<CR>investigation will”
pg 163 “Tien-tai point of view” changed to “T‘ien-tai point of view”
pg 181 “entertain a dualitic” changed to “entertain a dualistic”
pg 191 “partiarchal mantle” changed to “patriarchal mantle”
pg 198 “prefering his stay” changed to “preferring his stay”
pg 216 “have gained a saroti” is changed to “have gained a satori is”
pg 217 “are many similacra” changed to “are many simulacra”
pg 233 “varied and dissimiliar” changed to “varied and dissimilar”
pg 236 “corpse of yours?”[5.23]” changed to “corpse of yours?”[5.32]”
pg 263 “whom we got acquained” changed to “whom we got acquainted”
pg 304 “giving real beneficience” changed to “giving real beneficence”
pg 318 “made to the Ahrats” changed to “made to the Arhats”
pg 331 “have so thoroughy” changed to “have so thoroughly”
pg 356 “carpetted with” changed to “carpeted with”
pg 416 “Past and Present, Sutra on the, 36fn.” changed to “Past and Present, Sutra on the, 38fn.”
pg 417 “{Eastern Buddhist}, the, 1fn.” changed to “{Eastern Buddhist}, the, vi, 1fn.”
pg 418 “Kena-Upanishad, 30fn., 143fn.” changed to “Kena-Upanishad, 30fn., 142fn.”
pg 418 “Persain mystic” changed to “Persian mystic”
pg 418 “Mahāyutpatti, 70fn.” changed to “Mahāvyutpatti, 70fn.”
pg 420 “Kwaiten Nukariya, 111.” changed to “Kwaiten Nukariya, v.”
pg 420 “{Pali Text Society, Journal of}, 111.” changed to “{Pali Text Society, Journal of}, v.”
pg 421 “Seki, Seisetsu, 357.” changed to “Seki, Seisetsu, 357fn.”
pg 421 “Shin sect, as “other-power,” 111.” changed to “Shin sect, as “other-power,” v.”
pg 421 “Shaku, Soyen, v.” changed to “Shaku, Soyen, vii.”
pg 422 “Tung-shan, see Dozan.” changed to “Tung-shan, see Dosan.”
pg 423 “as “self-power,” 111;” changed to “as “self-power,” v;”
Footnote 48 “Sīlacāra” changed to “Sīlācāra”
Footnote 56 “Sīlācara” changed to “Sīlācāra”
Footnote 73 “Mañjusrī” changed to “Mañjuśrī”
Index “Sīlacara” changed to “Sīlācāra”