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is exhausted. The important thing to realize is that none of it matters anyway. We should know that all sentient beings are produced by the interplay of karmic conditions, and as such there can be no real self in them. The mingled yarns of pleasure and pain are all woven of the threads of conditioning causes. . . . Therefore, let gains and losses run their natural courses according to the ever changing conditions and circumstances of life, for the Mind itself does not increase with the gains nor decrease with the losses. In this way, no gales of self-complacency will arise, and your mind will remain in hidden harmony with the Tao. It is in this sense that we must understand the rule of adaptation to the variable conditions and circumstances of life. 11 The third Rule of Conduct was the teaching of the Buddha that a cessation of seeking and a turning toward nonattachment brings peace. Men of the world remain unawakened for life; everywhere we find them bound by their craving and clinging. This is called "attachment." The wise, however, understand the truth, and their reason tells them to turn from the worldly ways. They enjoy peace of mind and perfect detachment. They adjust their bodily movements to the vicissitudes of fortune, always aware of the emptiness of the phenomenal world, in which they find nothing to covet, nothing to delight in. . . . Everyone who has a body is an heir to suffering and a stranger to peace. Having comprehended this point, the wise are detached from all things of the phenomenal world, with their minds free of desires and craving. As the scripture has it, "All sufferings spring from attachment; true joy arises from detachment." To know clearly the bliss of detachment is truly to walk on the path of the Tao. 12 The fourth Rule of Conduct was to dissolve our perception of object-subject dualities and view life as a unified whole. This merging of self and exterior world Bodhidharma calls pure mind or pure reason. The Dharma is nothing else than Reason which is pure in its essence. This pure Reason is the formless Form of all Forms; it is
free of all defilements and attachments, and it knows of neither "self" nor "other." 13 Having set forth this rather elegant statement of Zen and Buddhist ideals, as ascribed to Bodhidharma, it unfortunately is necessary to add that it appears to have been taken directly from the Vajrasamadhi Sutra (attributing quotations from the sutras to Patriarchs was common), with the sole exception of the term pikuan. 14 At the very least, the legend at this time does not portray Bodhidharma as a despiser of the sutras. He was, in fact, using a sutra as a vehicle to promote his practice of intensive meditation. It is not known what role meditation played in Buddhism at this time. However, the scholar Hu Shih questions how well it was understood. "[An early Buddhist historian's] Biographies, which covered the whole period of early Buddhism in China from the first century to the year 519, contained only 21 names of 'practitioners of dhyana (meditation)' out of a total of about 450. And practically all of the 21dhyana monks were recorded because of their remarkable asceticism and miraculous powers. This shows that in spite of the numerous yoga manuals in translation, and in spite of the high respect paid by intellectual Buddhists to the doctrine and practice of dhyana, there were, as late as 500, practically no Chinese Buddhists who really understood or seriously practiced dhyana or Zen." 15 Perhaps Bodhidharma, arriving in 520, felt his praise of meditation, using the words of an existing sutra, could rouse Chinese interest in this form of Buddhism. As it turned out, he was successful beyond anything he could have imagined, although his success took several centuries. As D. T. Suzuki sums it up, "While there was nothing specifically Zen in his doctrine of 'Two Entrances and Four Acts,' the teaching of pi-kuan, wallcontemplation, was what made Bodhidharma the first patriarch of Zen Buddhism in China." 16 Suzuki interprets pi-kuan as referring to the mind in a thoughtless state, in which meditation has permitted the rational mind to be suppressed entirely. The use of meditation for this goal instead of for developing magical powers, as had been the goal of earlier dhyana masters, seems to have been the profound new idea introduced to China by Bodhidharma. 17 The passage of Bodhidharma is also swathed in legend. What eventually happened to this traveling Indian guru? Did he die of poison, as one legend says; or did he wander off to Central Asia,
Page 2 and 3: THE ZEN EXPERIENCE Library Journal
Page 4 and 5: THE ZEN EXPERIENCE Thomas Hoover SI
Page 6 and 7: Selections from Zen Master Dogen by
Page 8 and 9: THE ZEN EXPERIENCE The sole aim of
Page 10 and 11: None of these things is taught expl
Page 12 and 13: CHUANG TZU The second important fig
Page 14 and 15: Lao Tzu and Chuang Tzu did not see
Page 16 and 17: oom as my clothing. Why, then, do y
Page 18 and 19: Tibetan legends his parents sent hi
Page 20 and 21: These emigres were disillusioned wi
Page 22 and 23: would eventually evolve into Ch'an.
Page 24 and 25: ignore the world, the source of our
Page 26 and 27: CHAPTER ONE BODHIDHARMA: FIRST PATR
Page 28 and 29: advisers, opening the imperial coff
Page 30 and 31: contained in the Records of the Tra
Page 34 and 35: as another reports; or did he go to
Page 36 and 37: Chapter Two HUI-K'O: SECOND PATRIAR
Page 38 and 39: one he believed proper. Perhaps it
Page 40 and 41: When Tao-huan happened to meet his
Page 42 and 43: lance style seems to have continued
Page 44 and 45: Buddhism. The men later remembered
Page 46 and 47: single truth of the universe, and o
Page 48 and 49: Chinese. Christians moved among the
Page 50 and 51: will so exercise yourself and persi
Page 52 and 53: craving and hatred, and have no anx
Page 54 and 55: war handily and then proceeded to r
Page 56 and 57: Ch'ang-an to Loyang, where for the
Page 58 and 59: emembered forever for its poetry, i
Page 60 and 61: Although none of these blood relati
Page 62 and 63: ealized by the Buddha. There is no
Page 64 and 65: meditation. There was, in fact, no
Page 66 and 67: Chapter Five HUI-NENG: THE SIXTH PA
Page 68 and 69: Shen-hsiu, the same master later ex
Page 70 and 71: where he taught for the next four d
Page 72 and 73: distinguished. Nor are there distra
Page 74 and 75: Hui-neng redefined the specific cha
Page 76 and 77: Chapter Six MA-TSU: ORIGINATOR OF "
Page 78 and 79: his temple at Ts'ao-ch'i. Unfortuna
Page 80 and 81: one's own nature." Ma-tsu apparentl
Page 82 and 83:
experience, if only vicariously. Bu
Page 84 and 85:
cases to demonstrate the irrelevanc
Page 86 and 87:
The significance of this story, if
Page 88 and 89:
Chapter Seven HUAI-HAI: HAI: FATHER
Page 90 and 91:
The legends say that this exchange,
Page 92 and 93:
Huai-hai] that instituted for the f
Page 94 and 95:
master, Tao-chih, who was by then a
Page 96 and 97:
If you want to understand the non-d
Page 98 and 99:
view only can be understood intuiti
Page 100 and 101:
seng chuan) he went to study Buddhi
Page 102 and 103:
Estragon test the meaninglessness o
Page 104 and 105:
"Where is this master of yours?" "I
Page 106 and 107:
asserting that the Master's judgmen
Page 108 and 109:
that is completely spontaneous and
Page 110 and 111:
now go to make water. Think even su
Page 112 and 113:
preserved to help answer these ques
Page 114 and 115:
inquire whether P'ang wished to exc
Page 116 and 117:
Another time P'ang is reminiscent o
Page 118 and 119:
he was gone Ling-chao seated hersel
Page 120 and 121:
He described his life in the mounta
Page 122 and 123:
again. In homage the disappointed L
Page 124 and 125:
is a striking exception to this rul
Page 126 and 127:
same province, the locale that gave
Page 128 and 129:
Some time later Huang-po was with N
Page 130 and 131:
e something for which our rationali
Page 132 and 133:
of conceptual thought that you will
Page 134 and 135:
concepts are pointless must fall ba
Page 136 and 137:
The irony of the Great Persecution
Page 138 and 139:
Chapter Eleven LIN-CHI: FOUNDER OF
Page 140 and 141:
kicked him out) with the observatio
Page 142 and 143:
"Sometimes, madam, it's just a ciga
Page 144 and 145:
telling conversation between the tw
Page 146 and 147:
Another monk asked: "What about the
Page 148 and 149:
subjectively. This is the next-to-l
Page 150 and 151:
His major concern seems to have bee
Page 152 and 153:
Chapter Twelve TUNG-SHAN AND TS’A
Page 154 and 155:
"After you leave here, it will be v
Page 156 and 157:
system of five positions or relatio
Page 158 and 159:
used Taoist language in his teachin
Page 160 and 161:
The ultimate concern of both the Ts
Page 162 and 163:
KUEI-SHAN, FOUNDER OF THE KUEI-YANG
Page 164 and 165:
the substance, not the function." M
Page 166 and 167:
shoved him out of the room and slam
Page 168 and 169:
The "one-word" was his version of t
Page 170 and 171:
school lasted only briefly before p
Page 172 and 173:
It will be recalled that Ch'an grew
Page 174 and 175:
personalized attention (some master
Page 176 and 177:
ecame so useful, indeed essential,
Page 178 and 179:
After this he grew in experience an
Page 180 and 181:
earth, wood, tile, or stone, this i
Page 182 and 183:
Ch'an was not over yet, however. It
Page 184 and 185:
Chapter Fifteen EISAI: THE FIRST JA
Page 186 and 187:
came emissaries with two new school
Page 188 and 189:
fundamentalist return to the Lotus
Page 190 and 191:
distant lands of South and Central
Page 192 and 193:
Chapter Sixteen DOGEN: FATHER OF JA
Page 194 and 195:
This perplexing paradox, which no o
Page 196 and 197:
Buddhism had been exhausted by a fe
Page 198 and 199:
Dogen returned to Eisai's old templ
Page 200 and 201:
continually repeat the nembutsu is
Page 202 and 203:
Dogen was now very much a man of th
Page 204 and 205:
disciples was then taken to Kyoto f
Page 206 and 207:
and offered Dogen a temple in Kamak
Page 208 and 209:
appearing among the illiterate prov
Page 210 and 211:
these iconoclastic throwbacks to au
Page 212 and 213:
Kaso responded, "Well, then, you re
Page 214 and 215:
One should gaze long at [the fairy]
Page 216 and 217:
And, with the beads of his rosary t
Page 218 and 219:
Chapter Eighteen HAKUIN: JAPANESE M
Page 220 and 221:
with a hot poker). He resolved to i
Page 222 and 223:
deep satori. In southern Ise he was
Page 224 and 225:
Do not say that worldly affairs and
Page 226 and 227:
He gave an example of how to change
Page 228 and 229:
What is the Sound of the Single Han
Page 230 and 231:
Chapter Nineteen REFLECTIONS What i
Page 232 and 233:
Zen "enlightenment" and a heightene
Page 234 and 235:
NOTES PREFACE TO ZEN 1. Chang Chung
Page 236 and 237:
associated with the Yung-ning monas
Page 238 and 239:
2. He is well documented in Tao-hsu
Page 240 and 241:
14. A lucid account of Fa-jung may
Page 242 and 243:
Adams, 1974). A short translation i
Page 244 and 245:
praises Hui-neng to the skies in hi
Page 246 and 247:
7. HUAI-HAI: HAI: FATHER OF MONASTI
Page 248 and 249:
Weatherhill/Tankosha, 1977). A succ
Page 250 and 251:
4. As evidenced by a common saying
Page 252 and 253:
the Lamp, portions of which are tra
Page 254 and 255:
the Source, and Finger Pointing at
Page 256 and 257:
12. TUNG-SHAN AND TSAO-SHAN: SHAN:
Page 258 and 259:
7. Luk, Ch'an and Zen Teaching, Sec
Page 260 and 261:
Three translations of the Blue Clif
Page 262 and 263:
paid almost no attention to Ch'an,
Page 264 and 265:
10. Ibid., p. 46. 11. Kennett, Zen
Page 266 and 267:
Portraits (Palo Alto: Kodansha Inte
Page 268 and 269:
technique of simply taking situatio
Page 270 and 271:
Broughton, Jeffrey. "Kuei-Feng Tsun
Page 272 and 273:
de Bary, William Theodore. The Budd
Page 274 and 275:
Hanayama, Shinsho. A History of Jap
Page 276 and 277:
McNaughton, William. The Taoist Vis
Page 278 and 279:
Shoko, Watanabe. Japanese Buddhism:
Page 280:
----- . Buddhism in Chinese History
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