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| Daisetz Teitaro Suzuki, D.Litt. Manual of Zen Buddhism IntraText - Concordances (Hapax - words occurring once) |
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1501 3, 3 (1) | the result of the glosses mixed into the text itself. While
1502 4, 4 (1) | are space regarded as a mode of reality, Nirvana, and
1503 3, 3 | egg-born, the womb-born, the moisture-born, the miraculously-born,
1504 6, 3 | the interest of the Zen monk-artist who has turned them into
1505 5, 2 | dignity and respectability of monk-hood, laying himself down in
1506 5, 2 | motherly advice of Nampo;1 old monk-mendicant of Kencho Monastery.~
1507 3, 4, XXIV | Vijnana itself is] like a monkey who is always restless,
1508 4, 8, 2 | white clouds and the bright moon-light-each following its course of
1509 4, 4 | sheet of water,~And all the moons in the waters are embraced
1510 4, 4 | unruffled-what is it for?~25. The morality-jewel inherent in the Buddha-nature
1511 | mostly
1512 3, 1 (1) | consciousness, and which is the mother of all Excellent Ones of
1513 1, 9 | suryo, somoko!~Namu samanda motonan, ban!1~Adoration to Hoshin2
1514 4, 8, 2 | in a misty unpenetrable mountain-pass.~V~Herding the Ox. When
1515 4, 3 (2) | literally reads: "the true-false moving-quiet". "True" stands against "
1516 4, 1 (1) | the Lamp, two Tun-huang MSS. containing the text have
1517 3, 2 | who gives fearlessness.~Mu inni Bosatsu said to the
1518 3, 1 (**) | the Prajnaparamita. Max Muller's rendering, "envelop",
1519 4, 2 (1) | things--~How confusingly multifarious!~The true and the conventional
1520 4, 6 (2) | sentient beings are ignorant multitudes confused in mind and full
1521 3, 4, XXXV | Mind itself, cling to the multitudinousness of external objects, cling
1522 4, 4 | Bhikshus, the one committing murder and the other a carnal offence:~
1523 Forew | Spirit of Zen by Alan Watts (Murray), and the series of original
1524 1, 9 | Tathagata;~Adoration to Myoshishin4 the Tathagata;~Adoration
1525 6, 5 | HISTORICAL FIGURES~Besides these mythical personages the Zen monastery
1526 3, 1 (*) | Nabhisamayah is missing in the Chinese
1527 4, 4 | When it is "Yes", a young Naga girl in an instant attains
1528 3, 2 | by his assuming a Deva-, Naga-, Yaksha-, Gandharva-, Asura-,
1529 6, 4 | fascicles and also that of Nagarjuna's commentary~on the sutra
1530 3, 1 (8) | yavat in Sanskrit, and nai chih in Chinese) is quite
1531 4, 7, 3 | study of Zen, in absolute nakedness with no trumpery trimmings
1532 3, 2 | reason is Kwanzeon Bosatsu so named?~The Buddha said to Mujinni
1533 1, 9 (1) | Namo 'mitabhaya tathagataya!
1534 5, 2 | is the motherly advice of Nampo;1 old monk-mendicant of
1535 3, 4 | Sanskrit text edited by Bunyu Nanjo, 1923.~
1536 6, 5 | beggar at Kataoka Yama, near Nara. Shotoku Taishi met him
1537 4, 4 | Enlightenment goes beyond the narrow range of intellection;~Cease
1538 6, 3 | Kamakura, and is one of the national treasures of Japan.~
1539 3, 5 | than Shingon. It was quite natural that all the commentaries
1540 3, 3 | thousands of myriads of nayutas and made offerings to them
1541 6, 4 | of such victims about his neck. Listening to the Prajnaparamita
1542 1, 9 (1) | Nectar-perfecting one! [O Nectar-] producing one! O One who
1543 1, 9 (7) | Nectar-king" (amritaraja).~
1544 1, 9 (1) | O Nectar-raising one! O Nectar-perfecting one! [O Nectar-] producing
1545 1, 9 (1) | Infinite Light! Namely: O Nectar-raising one! O Nectar-perfecting
1546 4, 4 | raises mercy-clouds, he pours nectar-showers,~He conducts himself like
1547 4, 4 | Mahaprajna;~Affirm it or negate it as you like-it is beyond
1548 3, 5 | to be asserted nor to be negated. All assertions and negations
1549 3, 5 | statements either affirmative or negative, it is no more the Essence.
1550 4, 4 | the inside.~28. Emptiness negatively defined denies a world of
1551 3 | Ryogon (Suramgama) is not so neglected as the Ryoga. It is full
1552 2 | ih, "general holder", at neng-ch'ih, "that which holds".
1553 3, 5 | due to highly-accentuated nervous derangements, and the Yogin
1554 | nevertheless
1555 4, 5 | Shih-t'ou asked a monk newly arrived: "Where do you come
1556 3, 5 | forgotten in the midst of causal nexus which governs this world
1557 6, 3 | He is now enshrined in a niche in the bath-room attached
1558 4, 8, 2 | yonder branch perches a nightingale cheerfully singing;~The
1559 3, 1 (4) | they are not advocating a nihilistic view; on the contrary an
1560 3, 4, XXXV | may declare those people nihilists who hold the doctrine of
1561 3, 4, XXIV | the scale, will reach the ninth stage where his insight
1562 3, 1 (10) | suffering can be annihilated (nirodha); 4. And for this there
1563 6, 4 | duties for Buddhism.~The Niwo or "two guardian kings"
1564 3, 3 | again that all beings are no-beings. Subhuti, the Tathagata
1565 3, 3 | teaches that that which is no-body is known as a large body."~
1566 3, 4, LXVIII| discrimination of cessation and no-cessation, to the discrimination of
1567 3, 3 | consciousness, those with no-consciousness, and those without no-consciousness--
1568 3, 3 | no-consciousness, and those without no-consciousness--they are all led by me to
1569 3, 3 | anything, this is said to be no-dwelling. Therefore, the Buddha teaches
1570 3, 3 | that the first Paramita is no-first-Paramita and therefore it is called
1571 4, 4 | one enters upon a realm of no-forms,~Such is to be really called
1572 3, 3 | what is called good is no-good, and therefore it is known
1573 4, 7, 5 | is no-seeing, hearing is no-hearing, preaching is no-preaching.
1574 3, 3 | teaches that all ideas are no-ideas, and again that all beings
1575 3, 3 | told by the Tathagata to be no-marks and therefore to the thirty-two
1576 5, 6 | truth that Self-nature is no-nature,~They have really gone beyond
1577 3, 3 | said by the Tathagata to be no-Paramita of humility, and therefore
1578 3, 3 | many particles of dust are no-particles of dust and therefore that
1579 4, 7, 5 | no-hearing, preaching is no-preaching. When hungry one eats, when
1580 4, 7, 5 | of realization, seeing is no-seeing, hearing is no-hearing,
1581 3, 4, LXVIII| characteristics of the stages and no-stages. There is the attachment
1582 3, 3 | those mental traits are no-traits and therefore they are~known
1583 3, 4, LXVIII| discrimination of vehicle and no-vehicle, of Samskrita and Asamskrita,
1584 3, 3 | teaches that the world is no-world and therefore that the world
1585 5, 3 | silver, and devotees may noisily crowd into the grounds;
1586 Forew | my wife and myself as its nominees--to begin the publication
1587 4, 2 | Enlightenment;~The wise are non-active,~While the ignorant bind
1588 3, 4, LXVIII| indicative of attachment or of non-attachment.~
1589 3, 1 (4) | time the most puzzling for non-Buddhist readers to comprehend. Emptiness
1590 3, 4, XXVIII| them realize the state of non-discrimination and imagelessness.~I also
1591 3, 3 | to the category known as non-doing (asamskara), and yet they
1592 5, 6 | straight runs the path of non-duality and non-trinity.~Abiding
1593 4, 4 | non-being are put aside, even non-emptiness loses its sense;~The twenty
1594 3, 4, XXXV | neither an entity nor a non-entity, because it is seen and
1595 4, 3 | Seeing all human beings and non-human beings as they are,~evil
1596 4, 6 | principle of true emptiness and non-obstruction, hsing is a life of detachment
1597 4, 3 | all plants, sentient and non-sentient, universally share the wet.
1598 5, 6 | path of non-duality and non-trinity.~Abiding with the not-particular
1599 4, 8, 2 | the immovable serenity of nonassertion. He does not identify himself
1600 3, 4, XXXV | the notions of being and nonbeing, oneness and otherness,
1601 3, 4 | the highest truth and the norm of existence while birth
1602 4, 8, 2 | self-deceiving mind. Do not let the nose-string loose, hold it tight, and
1603 4, 1 | discrimination; he is serene and not-acting. This is called "Entrance
1604 4, 4 | one-sided, neither empty nor not-empty,~For this is the genuine
1605 4, 5 | either as existing or as not-existing. Please tell me how to remove
1606 3, 4, XXXV | are not gems, nor are they not-gems, because of their being
1607 5, 6 | non-trinity.~Abiding with the not-particular which is in particulars,~
1608 3, 5 | it is at once this and not-this.~11. Yajnadatta, a citizen
1609 5, 6 | unmoved;~Taking hold of the not-thought which lies in thoughts,~
1610 5 | throughout Japan which the most notable one is Tenryuji at Saga,
1611 3, 1 (4) | or "phenomenality", or "nothingness", but rather means the Absolute,
1612 4, 5 | Shih-t'ou. Ma asked: "Did you notice how large the bundle was?"~"
1613 4, 8, 2 | rock dozes for hours not noticing anything that goes on about
1614 4, 2 (2) | leave hsin with all its nuance of meaning in this translation,
1615 Forew | Japan, for except for Kaiten Nukariya's Religion of the Samurai (
1616 3, 2 | when those innumerable numbers of beings--hundred-thousands
1617 6, 1 | the fact that it has been nurtured in China where history plays
1618 5, 4 | this is his merit.~That in obedience to the august order of his
1619 3, 3 | the object of worship and obeisance, where the devotees gather
1620 4, 2 | departs nor abides.~17. Obey the nature of things, and
1621 4, 4 | and devoid of all forms of objectivity,~And thereby all the karma
1622 6, 1 | tradition Is not uniformly observed by the Zen sect and much
1623 4, 8, 2 | green; sitting alone, he observes things undergoing changes.~
1624 5, 3 | may, eating once a day and observing the fastdays, and, throughout
1625 3, 1 (**) | varana all the Chinese have "obstacle", and this is in full accord
1626 3, 1 | Prajnaparamita there are no obstacles;** and, going beyond the
1627 4, 6 | is like space, nothing is obstructed or checked. Suchness, as
1628 4, 5 | tell me how to remove this obstruction."~"Not a thing here, and
1629 4, 5 | expands the sky and nothing obstructs the white clouds from freely
1630 5, 2 | with worldly labours and occupations-this is indeed due to the loving
1631 5, 5 | spiritual brightness, are only occupied with the dribblings of the
1632 3, 2 | Brahma, the voice of the ocean-one that excels all the voices
1633 4, 5 | Sagaramudra-samadhi, "Meditation of the Ocean-stamp", in which are included
1634 4, 4 | Yung-shih) the Bhikshu1 was an offender in one of the gravest crimes,
1635 6, 4 | they perform their several official duties for Buddhism.~The
1636 6, 5 | particular monastery, where an oil-lamp is kept burning all day
1637 5, 2 | poverty and misery. As I grow older I feel this to be my greatest
1638 3, 3 (1) | sense, odour that of the olfactory sense, and so forth.
1639 1, 9 | omitoboya totogyatoya,~Toniyato,~Omiritsubomi,~Omirito,~Shitabomi,~Omirito
1640 1, 9 | Tathagata;~Adoration to Omito8 the Tathagata.~Namu omitoboya
1641 1, 9 | Omito8 the Tathagata.~Namu omitoboya totogyatoya,~Toniyato,~Omiritsubomi,~
1642 3, 4, XXVIII| eternal creator, unqualified, omnipresent, and imperishable.~The Blessed
1643 4, 2 | 30. One in All,~All in One--~If only this is realized,~
1644 4, 4 | as well as in Prajna, not one-sidedly abiding in Sunyata (emptiness);~
1645 4, 2 | Zen avoids the error of one-sidedness involved in realism as well
1646 4, 2 (1) | expression here:~"One Reality only--~How deep and far-reaching!~
1647 4, 4 (4) | of the meditations, see op. cit., VII, 122 ff.~
1648 4, 6 | when conditions cease to operate, it remains quiet. Those
1649 5, 2 | liable as time goes on miss opportunities; let the monk, therefore,
1650 4, 8, 2 | confusion prevails. Things oppress us not because of an objective
1651 4, 5 | young man had been formally ordained as a Buddhist monk. He then
1652 4, 4 | utter confusion, with no orderliness in it, which surely invites
1653 4, 7, 1 | successfully brushed aside. When orders are given from the highest
1654 4, 6 | Mu-shin is decidedly an Oriental idea. "To be free from mind-attachment"
1655 4, 6 | and passivity, knows no orientation, it has no form, there is
1656 3, 4, XXIV | belonging to it; the Vijnana is originated by ignorance, deed, and
1657 4, 2 (1) | ends are never reached!~It originates in beginningless time, it
1658 3, 4, XXIV | the conditions of mutual origination which are causally bound
1659 5, 2 | temple-buildings with all their ornamental fixtures are the honorific
1660 Forew | Buddhist Philosophy in the Otani University, Kyoto, was born
1661 4, 3 | great-wisdom (chih-hui), other-shore reached". This Truth (dharma=
1662 Pref | Buddhism (published 1934), an outline of Zen teaching is sketched,
1663 5 | 1277-1360) are the three outstanding luminaries in the history
1664 4, 3 | passions. It is like an overcasting cloud screening the s un;
1665 4, 8, 2 | Playing a tune of peace, overflowing with joy.~ ~7. Laissez
1666 3, 1 (8) | seem somewhat confusing and overlapping.~~
1667 4, 8, 2 | on him. But, owing to the overwhelming pressure of the outside
1668 4, 1 | manifest itself is due to the overwrapping of external objects and
1669 1, 9 | pray that we repay what we owe to our parents, who have
1670 3, 2 (1) | Bodhisattva Avalokitasvara is "the owner of voice which is viewed
1671 4, 4 | dews,~Whose bowl anciently pacified the fiery dragons, and whose
1672 2 | from it.~In the following pages the three most frequently
1673 3, 2 | creatures, etc., and the pains arising from birth, old
1674 4, 8, 1 | was one of the greatest painters in black and white in the
1675 6, 2 | and Fugen generally go in pairs and are the chief Bodhisattvas
1676 3, 4, XXIV | seated in the great Jewel palace known as "Great Lotus Throne"
1677 3, 5 | know how to get into the palatial mansion, which he is told
1678 Forew | original works in Sanskrit, Pali, Chinese and Japanese, but
1679 3, 1 | Praynaparamita. It runs: 'Gate, gate, Paragate, parasamgate, bodhi, svaha!' (
1680 4, 7, 4 | Already finished is one paragraph!]~Infinitely beyond the
1681 3, 5 | fascicles was translated by Paramiti in 705, and this is the
1682 3, 1 | Gate, gate, Paragate, parasamgate, bodhi, svaha!' (O Bodhi,
1683 3, 4 | The original Sanskrit is paravrittasraya.~The following extracts
1684 6, 4 | Sanskrit means "to dry", "to parch", that is, to clean up filth
1685 5, 2 | all sentient beings; no parental respectability belonging
1686 1, 9 | repay what we owe to our parents, who have done all they
1687 3, 2 (1) | Sanskrit title is Samantamukha Parivarta. It is one of the most popular
1688 4, 2 | What is the use of being partial and one-sided then?~If you
1689 4, 1 | emptiness, they are above partiality and attachment. Only because
1690 1, 10 | fourfold benefaction thereby participate in the merit!~May the state
1691 4, 6 | Mind there is not a form of particularity to lay your hand on.~That
1692 3, 3 (1) | here is that there is no particularly determined entity in us
1693 3, 4 | itself. It is altogether passive, and remains Inactive until
1694 4, 6 | free both from activity and passivity, knows no orientation, it
1695 4, 8, 2 | grey mist descends on the pasture,~The boy wends his homeward
1696 4, 1 | submit myself willingly and patiently to all the ills that befall
1697 5, 5 | become growing plants in the patriarchal gardens.~
1698 1, 10 | from disturbances.~And the patrons and devotees grow not only
1699 4, 4 | his bones are firm, he pays no attention to others.~
1700 5, 2 | leading up to the highest peak is the mysterious orthodox
1701 4, 8, 2 | lightly along the mountain peaks;~Clapping his hands he sings
1702 4, 4 | yourself to quaff or to peck, as you like;~Where all
1703 3, 4, XXXV | elephants, horses, cars, pedestrians, villages, towns, hamlets,
1704 3, 1 | the highest Mantram, the peerless Mantram, which is capable
1705 4, 6 | then veiled and unable to penetrate into the substance itself
1706 3, 5 | merged in one. Let the Prajna penetration enter through the auditory
1707 3, 5 | Buddha. Ananda is thoroughly penitent and wishes to be further
1708 5, 4 (1) | genuineness of this Admonition as penned by Kwanzan himself, on the
1709 4, 5 | enlightened. The Sravaka fails to perceive that Mind as it is in itself
1710 3, 4, XXXVII| and Pratyekabuddhas, who perceiving that there is no ego-substance,
1711 4, 4 (2) | doing Works, and (4) clear perception of relations.~
1712 4, 8, 2 | himself,~On a yonder branch perches a nightingale cheerfully
1713 3, 2 | In the midst of fears, perils, and disasters, it is he
1714 5, 3 | and, throughout the six periods of the day, practise all
1715 3, 4, XXVIII| Blessed One to be eternal, permanent, auspicious, and unchangeable.
1716 4, 7, 4 | there anything here which permits your calculations?--What
1717 3, 2 | compassionate heart.~Or if persecuted by a tyrant a man is about
1718 3, 4, XXXVII| suffering, and is impure, persistently cling to these notions which
1719 4, 5 | Tan-yuan, one of Ma-tsu's personal disciples, came back from
1720 5, 4 | western part of the capital; personally attending on him, he was
1721 3, 4, LXVIII| shining with varieties of rays pertaining to the Transformation Body,
1722 4, 4 | poisonous drugs, they fail to perturb its serenity.~2 1. Our Master, [
1723 4, 8, 2 | and wrong shoot up like a phalanx.~Alone in the wilderness,
1724 6, 4 | on rice bales. Though his phallic origin is suspected, he
1725 3, 3 | samskrita)~Are like a dream, a phantasm, a bubble, and a shadow,~
1726 4, 3 | not lived, it is like a phantom, like an apparition. The
1727 4, 1 | This is the self-benefiting phase of their lives. They, however,
1728 3, 1 (4) | not mean "relativity", or "phenomenality", or "nothingness", but
1729 3, 5 | yet all. The Yogin must be philosophically trained with all his experiences
1730 6, 1 | learning, intellection, and philosophizing; Kashyapa for life, experience,
1731 4, 4 | what he does for us;~Even a phrase [issuing from him] holds
1732 2, 3 | words, of the great true phrases!~Remove disasters, remove
1733 4, 4 | sick turn away from a good physician, how are they cured?~Practise
1734 4, 1 | of thought practises the~Pi-kuan1 he finds that there is
1735 3, 5 | Even the Bodhisattva cannot pick up this mysteriously transparent
1736 5, 4 | not to commit the fault of picking leaves or of searching for
1737 6, 1 | is generally represented pictorially, except perhaps the one
1738 5, 3, 1 | Buddhas and Fathers cut to pieces--~The sword is ever kept
1739 4, 5 | disciples, came back from his pilgrimage. When he saw the master,
1740 6, 4 | attempted by the devoted Chinese pilgrims to India prior to Hsuan-chuang.
1741 4, 8, 2 | sits leisurely under the pine tree,~Playing a tune of
1742 4, 4 | shades, and under an old pine-tree~I sit quietly and contentedly
1743 4, 4 | passes softly through the pines,~Perfect silence reigning
1744 Forew | English clearly shows, the pioneer teacher of the subject outside
1745 1, 9 | great compassionate and pitying one, ready to save beings
1746 3, 4, XXIV | unclean things and defiled places, like a fire which is never
1747 3, 5 | source of birth and death is plainly revealed here. The Yogin
1748 4, 4 | ills;~Do not blame others plaintively for what properly belongs
1749 4, 8, 2 | At times he struts up a plateau,~When lo! he is lost again
1750 5, 1 | the blind,~The Buddha has playfully let words escape his golden
1751 4, 5 | existing or as not-existing. Please tell me how to remove this
1752 4, 7, 5 | the Emperor Huang had a pleasure-trip to the River Chih, he dropped
1753 4, 8, 2 | liberty to pursue his own pleasures;~At the eventide when a
1754 6, 5 | Shih-te).3 They are vagabond poet-ascetics. Another belonging to this
1755 4, 2 (1) | the Lanka also quotes a poetical composition of So-san on "
1756 3, 2 | Rakshasas, or Nagas exhaling poison, or evil spirits, let his
1757 4, 4 | fixed purpose,~The three poisons (klesa) are like foams appearing
1758 4, 4 | accumulating on the mirror never polished,~Now is the time once for
1759 3, 2 | will be transformed into a pond.~Or if drifting in the vast
1760 4, 4 | of evils;~Beings are most poorly endowed and difficult to
1761 6, 2 | Jizo is principally or popularly the protector of children
1762 1 | designate the versified portion of the sutras. Chinese scholars
1763 4, 4 | all to see the clearing positively done.~6. Who is said to
1764 4, 4 | astray either to nihilism or positivism.~45. "No" is not necessarily "
1765 4, 6 | their nature are without possessions, without attainments, without
1766 4, 5 | thinking and imagining he can possibly have in the triple world.
1767 4, 5 | West?"~Master: "Ask the post over there."~Monk: "I do
1768 5, 4 (1) | Daishi is the honorific title posthumously given by an Emperor to Kwanzan
1769 6, 1 | generally in the meditation posture.~The Nirvana scene is generally
1770 5, 3 | of wild herbs cooked in a pot with broken legs; but if
1771 4, 3 | flowing together once more are poured into the great ocean, and
1772 4, 4 | raises mercy-clouds, he pours nectar-showers,~He conducts
1773 4, 4 (3) | Vimoksha. See La Vallee Poussin's French translation, Chap.
1774 4, 4 | life knows no poverty;~The poverty-stricken body is wrapped in rags,~
1775 4, 4 | bones may be crushed to powders, the body cut~up to pieces,
1776 4, 4 (3) | translation, Chap. VIII, pp. 203-221.~
1777 4, 4 (1) | Physical, (2) Heavenly, (3) Prajna-, (4) Dharma-, and (5) Buddha-eye.~
1778 3 | in Zen are the Shingyo (Prajnaparamitahridaya), the Kwannongyo (Samantamukha-parivarta),
1779 4, 6 | 1. Yuan in Chinese and pratyaya in Sanskrit. One of the
1780 3, 2 | himself in the form of a Pratyekabuddha and preach them the Dharma.~
1781 3, 2 | saved by his assuming a Pratyekabuddha-form, the Bosatsu will manifest
1782 3, 5 | Skandha (aggregates), six Pravesha (entrances), twelve Ayatana (
1783 3, 2 | compassion; he is to be always prayed to and always adored.~He
1784 3, 1 | Mantram proclaimed in the Praynaparamita. It runs: 'Gate, gate, Paragate,
1785 4, 8, 1 | pictures, each of which is preceded by Pu-ming's poem. As to
1786 5, 4 | Po-yun (Hakuun). Such are our precedents. You will do well not to
1787 3, 5 | needed., which is Sila (moral precept). Sila consists in doing
1788 5, 2 | bestowed upon him by his predecessors? We are ever liable as time
1789 3, 4, XXXV | Which is devoid of [all such predicates as] being and non-being,
1790 4, 5 | he was indisposed as he predicted, and after a bath he sat
1791 4, 2 (2) | given as "heart". But as the predominant note of Zen Buddhism is
1792 Pref | bulky or too elaborate may prefer these smaller works on Zen.~
1793 4, 2 | that it refuses to make preferences;~Only when freed from hate
1794 6, 3 | a special shelter in the premises.~Bhadrapala is one of the
1795 3, 5 | consciousness so that an approach is prepared for the realization of the
1796 6, 4 | the holy text. Hence his presence here.~
1797 Forew | hand.~CHRISTMAS HUMPHREYS~President of the Buddhist Society,
1798 4, 8, 2 | owing to the overwhelming pressure of the outside world, the
1799 3, 5 | activity", for this also presupposes the existence of an individual
1800 1, 9 | of this merit universally prevailing, not only we but all beings
1801 4, 5 | of his village failed to prevent him from so rashly working
1802 6, 2 | generally represented in priestly robe, with a shaven head,
1803 6, 1 | Buddhists including monks, priests, laymen, laywomen, and children.~
1804 4, 4 | Among its thickly-growing primeval forest lions alone find
1805 5, 2 | of the triple world; no princely dignity which extends only
1806 6, 2 | flesh is heir to.~Jizo is principally or popularly the protector
1807 Forew | these, however, were Out of print in England by 1940, and
1808 3, 1 (1) | other the Larger. The one printed above is the shorter sutra
1809 Forew | the old favourites, and printing as fast as possible translations
1810 4, 8, 1 | quaint original Chinese prints are reproduced below, and
1811 4, 7, 3 | Gensha both understood the problem in the same way, or not.
1812 3, 4, XXXVII| held by the philosophers, proceed to examine and follow up
1813 4, 8, 1 | latter there is no whitening process. In Japan Kaku-an's Ten
1814 4, 5 | not a matter of stages and processes. He has an instant insight
1815 3, 1 (4) | of logic. With them, to proclaim the conditionality of things
1816 3, 4, LXVIII| there is desire which is procreative and is accompanied by joy
1817 3, 5 | factors is necessary to produce the knowledge. But mere
1818 1, 9 (1) | Nectar-perfecting one! [O Nectar-] producing one! O One who makes nectar
1819 4, 6 | illuminating, it is peaceful and productive of bliss.~When you have
1820 4, 4 (4) | which are the supernatural products of the meditations, see
1821 4, 8, 1 | Pu-ming was, Chu-hung himself professes ignorance. In these pictures
1822 4, 8, 1 | life was indicated by a progressive whitening of the animal,
1823 5, 5 | temporary sojourn is to be prohibited, not to speak of their application
1824 4, 8, 2 | With his horns fiercely projected in the air the beast snorts,~
1825 1, 8 (1) | Yemmei means "Prolonging life"; when one daily recites
1826 3, 2 (1) | names, the Japanese way of pronunciation has been retained.~
1827 5 | of Zen monks and to the propagation of his teaching among laymen.~
1828 5, 4 | over the path", and the prophecy was also given him that
1829 1, 10 | state continue in peaceful prosperity with all its warlike activities
1830 5, 2 | life, under the blissful protection of all the guardian gods
1831 6, 4 | Daikokuten whose Indian prototype is sometimes regarded as
1832 Forew | by the Buddhist Society prove that the interest of the
1833 4, 8, 2 | entered the gate, he is provisionally said to have noticed the
1834 6, 4 | kitchen looking after the provisions of the Brotherhood. The
1835 3, 4, LXVIII| powers, the self-control, the psychic faculties, and the Dharanis;
1836 3, 5 | sleeping hours. The modern psychologist would say that he is no
1837 6, 5 | of~characters is Hotei (Pu-tai).1 That Hotei plays quite
1838 4, 4 | they are either ignorant or puerile;~They take an empty fist
1839 4, 4 | surely see their tongues pulled out for innumerable ages
1840 4, 8, 2 | oxherd never relaxes his pulling tether and ever-ready whip.~ ~
1841 4, 5 | when Ma-tsu appeared in the pulpit: "Here is the Original Body
1842 3, 4 | sutras, for instance, the Pundarika, the Vimalakirti, or the
1843 1, 6 | And to keep one's thought pure--~This is the teaching of
1844 4, 6 | the name Vimala-kirti ("pure-name"). All that is represented
1845 6, 4 | Mahakala is at present a purely Japanese god. He carries
1846 4, 4 | crows feeding on it give the purest of milk, and this I always
1847 3, 4, XXXV | by degrees the stages of purification, enters upon the stage of
1848 1, 11 (1) | Kwannon calling on us to purify our sense of hearing, whereby
1849 6, 4 | fire, for fire is a great purifying agency. Myowo is Vidyaraja,
1850 4, 7 (2) | The Remark purposes to make the reader abandon
1851 3, 2 | air like the sun.~Or if pursued by wicked persons a man
1852 3, 5 | satisfactory answer. He pursues objective events which are
1853 6, 1 | the Bodhisattva-ideal has pushed the historical personages
1854 3, 2 | enemy wishing to harm a man pushes him down to a pit of great
1855 4, 5 | I do not know the art of putting my own eyes out of focus."~"
1856 4, 7, 3 | ask you now. "[Here is a puzzle for you, O monks!] If that
1857 3, 1 (4) | at the same time the most puzzling for non-Buddhist readers
1858 4, 4 | Serene allow yourself to quaff or to peck, as you like;~
1859 4, 8, 2 | grazes, when thirsty he quaffs, as time sweetly slides,~
1860 4, 8, 1 | s management of him. The quaint original Chinese prints
1861 Forew | important that the words of a qualified Master should come readily
1862 3, 5 | there is no sound. This questioning and answering .is repeated
1863 4, 4 | Eternally Serene no idle questionings are invited;~The dust [of
1864 4, 5 | with some of Shih-t'ou's questions-and-answers (mondo = wen-to) as recorded
1865 4, 2 | Absolute Reason is beyond quickening [time] and extending [space],~
1866 4, 6 | mind (mushin), some are quicker than others. There are some
1867 4, 2 | sure to go the wrong way;~Quit it, and things follow their
1868 4, 5 | disciples of Ma, and for further quotations see my Essays on Zen, I,
1869 3, 3 (1) | literature. In view of this I quote in the following only such
1870 4, 8 (1) | nothing. "--(From Eckhart as quoted by Inge in Light, Life,
1871 4, 2 (1) | Disciples of the Lanka also quotes a poetical composition of
1872 4, 5 | disciple of Hui-neng.~ ~Before quoting Ma-tsu, let me acquaint
1873 4, 5 | practised among the Liao race. The custom consisted in
1874 3, 3 | is to be likened unto a raft. Even a dharma is cast aside,
1875 4, 4 | poverty-stricken body is wrapped in rags,~But their spirit holds
1876 3, 5 | others.~The Buddha tells Rahula to strike the bell and asks
1877 4, 3 | upon letters. It is like rain-waters not being reserved in the
1878 3, 4, XXXV | those water-bubbles in a rainfall which have the appearance
1879 4, 3 | like a great dragon pouring rains down in torrents over the
1880 4, 4 | beats the Dharma-drum,~He raises mercy-clouds, he pours nectar-showers,~
1881 3, 1 (1) | World-honoured One dwelt at Rajagriha, on the Mount of the Vulture,
1882 4, 4 | weakened, and hatred is growing rampant;~Even when they learn of
1883 4, 4 | Enlightenment goes beyond the narrow range of intellection;~Cease from
1884 1, 1 | profound and exquisite~Is rarely met with, even in hundreds
1885 4, 5 | failed to prevent him from so rashly working against popular
1886 1, 9 (2) | Jewel-excelled" (ratnaketu).~
1887 4, 8, 2 | out of the clouds. The one ray of light serene and penetrating
1888 Forew | qualified Master should come readily to hand.~CHRISTMAS HUMPHREYS~
1889 3, 4 | depends for its value. To realise this truth is the aim of
1890 4, 2 | one-sidedness involved in realism as well as in nihilism.]~
1891 3, 4, XXXV | are also given up to the realistic ideas of being and non-being,
1892 4, 4 (1) | title reads: Cheng-tao Ke, "realization-way-song".~
1893 6, 1 | joy of the Buddha's birth, realizing that they too are destined
1894 4, 8, 1 | comes back among the six realms of existence;~Every worldly
1895 4, 6 | work out their karma and reap its result, while, in their
1896 4, 8, 2 | deluding senses. His home is receding farther away from him, and
1897 | Recently
1898 5, 2 | and respectability, is the recipient of all kinds of offerings
1899 1, 8 (1) | Prolonging life"; when one daily recites this short document in ten
1900 4, 4 | For what is the use of reckoning the treasures that are not
1901 3, 4, XXXVII| object? When [the Yogin recognizes that] the discrimination
1902 3, 4, XXXV | regarded as wise, who is recollecting the various unrealities
1903 4, 3 | free from thoughts, from recollections, from attachments; in him
1904 3, 4, XXXV | While awakened thus, he recollects the city and its inner apartments.
1905 4, 6 | disciplining. When the strong man recovered his own gem in his own forehead
1906 4, 6 | in his own forehead the recovery had nothing to do with all
1907 4, 8, 2 | and the flowers vividly red-for whom are they?~X~Entering
1908 4, 4 | heaven with a tiny piece of reed;~If you have no insight
1909 Note | NOTE TO SECOND EDITION~All references to the Author's Essays in
1910 2, 2 | To the beneficient one referred to in this Dharani beginning
1911 4, 8, 2 | the objective world is a reflection of the Self. Yet, he is
1912 5, 5 | of their own faults, and, reforming themselves, to become growing
1913 4, 4 | before the hungry, but they refuse to eat;~If the sick turn
1914 3, 2 | offering.~Kwanzeon Bosatsu refused to accept it, whereupon
1915 3, 4, XXXV | non-being, assertion and refutation; and hell will be their
1916 6, 3 | tower gate. They are all registered as dwellers in some remote
1917 5, 2 | feel this to be my greatest regret, and, O monks, I have never
1918 4, 7, 5 | blind man. He lived in the reign of the Emperor Huang. He
1919 4, 4 | the pines,~Perfect silence reigning unruffled-what is it for?~
1920 4, 6 | not grasp the Dharma by rejecting your senses and thoughts.
1921 3, 5 | persons in the assembly relate their experience of perfect
1922 1, 8 | Buddha!~To the Buddha we are related~In terms of cause and effect.~
1923 4, 4 (2) | 4) clear perception of relations.~
1924 4, 7, 4 | your calculations?--What relationship have they after all?]~Above
1925 4, 8, 2 | the rustic oxherd never relaxes his pulling tether and ever-ready
1926 3, 5 | called, be dissolved and a release takes place. But when there
1927 3, 2 | different lands saves and releases beings. Therefore, you will
1928 1, 11 (1) | believe in his power of releasing them from every form of
1929 6, 1 | of Buddhism are properly remembered and elaborate rituals are
1930 5, 4 | himself on a bed for sleep. He reminds us in many respects of the
1931 3, 4, XXVIII| egolessness of things which removes all the traces of discrimination
1932 2, 1 | I DHARANI OF REMOVING DISASTERS~Adoration to all
1933 6, 4 | for the unsuccessful trips repeatedly attempted by the devoted
1934 1, 9 | kinds of calamities, may repent of all their sins and be
1935 4, 5 | Returning to Ma the teacher, he reported the interview with Shih-t'
1936 1, 5 | humbleness before the holy Sarira representing the body of Sakyamuni, the
1937 3, 5 | which are buried, deeply repressed, in his unconsciousness;
1938 Forew | of his Collected Works, reprinting the old favourites, and
1939 4, 7, 3 | words which kill; you are requested to enter directly into the
1940 4, 6 | efforts wasted in his outside research. So says the Buddha, "I
1941 4, 5 | How does Ma the teacher resemble this?"~The monk made no
1942 4, 3 | like rain-waters not being reserved in the sky; but the water
1943 4, 8, 2 | whipped and whipped;~The beast resists the training with all the
1944 3, 4, XXXVII| ignorant? It is the one resorted to by the Yogins exercising
1945 4, 5 | A monk asked: "Without resorting to the four statements and
1946 Forew | who, backed by the vast resources of the House of Hutchinson,
1947 6, 1 (1) | Respectively: April 8, December 8, and
1948 5, 4 | sleep. He reminds us in many respects of the ancient worthies.
1949 3, 5 | dispositions of all beings, in response to their infinitely-varied
1950 6, 4 | the wilderness, who was responsible for the unsuccessful trips
1951 3, 4, XXIV | like a monkey who is always restless, like a fly who is ever
1952 1, 9 (1) | is offered.~Can this be restored to the original Sanskrit
1953 4, 2 | the relativity of the two~Rests ultimately on one Emptiness.~
1954 4, 1 | pain I suffer are also the results of my previous action. If
1955 5, 4 | illustrious master, Dai-o. He resuscitated Zen which had been in a
1956 3, 4, XXIV | varieties of bodies and forms, resuscitating the dead like the demon
1957 3, 5 | Our body and mind will retain its original virtue bright
1958 4, 4 | right here with us ever retaining its serenity and fulness;~
1959 5, 4 | for twenty years in quiet retirement. Surely enough, he proved
1960 3, 3 (1) | a forest where the Yogin retires to practise his meditation.~
1961 4, 6 | you. It is like the sun revealing itself in the sky, its illumination
1962 5, 6 | be near at hand.~With a reverential heart, let them to this
1963 3, 2 | Kwannon, and the curse will revert to the people from whom
1964 3, 4 | called a "revulsion" or "revolution" must take place in our
1965 4, 4 | lightning.~55. However rapidly revolves the iron-wheel over my head,~
1966 6, 5 | luntsang), which is a system of revolving shelves for keeping the
1967 4, 4 | Similarly, [when the heavenly reward comes to an end], the life
1968 4, 1 | previous action. If I am rewarded with fortune, honour, etc.,
1969 3, 3 | beyond comprehension the rewards are."1~18. The Buddha said
1970 6, 4 | his shoulder and stands on rice bales. Though his phallic
1971 5, 5 | master, clothes-racks and rice-bags. Inasmuch as they are not
1972 3, 5 | at the end of which those richly endowed may be able to realize
1973 4, 4 (4) | For the six Riddhi, which are the supernatural
1974 Forew | secured the assistance of Rider and Co., who, backed by
1975 1, 9 | Tathagata;~Adoration to Rifui6 the Tathagata;~Adoration
1976 5, 4 | be increasing." That the rightful lineage of the Yang-ch'i, (
1977 4, 6 | Buddha is due to their not rightly recognizing Where their
1978 3, 5 | when the bell ceases to ring there is no sound. This
1979 4, 4 | Listen now to the golden rings of his staff giving out
1980 6, 5 | inventor of what is known as Rinzo (luntsang), which is a system
1981 3, 5 | Essence is to be grasped and riot the hearing, nor the sound.
1982 3, 3 | hundred births, I was a rishi called Kshanti, and during
1983 2 | the spiritual effect of a ritual, are kept away from it.~
1984 6, 1 | remembered and elaborate rituals are annually performed at
1985 4, 7, 3 | monasteries each of which rivalled the others. Gensha used
1986 3, 3 | the sands of these Ganga rivers--with the seven precious
1987 6, 2 | often find by the country roadside. He is generally represented
1988 4, 4 | is the place for lions to roam;~All the other beasts are
1989 4, 4 | taught as loudly as a lion roars:~What a pity that confused
1990 5, 2 | respectability, living in the rock-cave of the Dharma where he enjoys
1991 3, 4, XXVIII| and labour combined with a rod, water, and thread, Mahamati,
1992 4, 8, 2 | Under a straw-thatched roof are his whip and rope idly
1993 5, 3 | passing his days by eating the roots of wild herbs cooked in
1994 4, 4 | debts contracted.~49. A royal table is set before the
1995 3, 4 | terms in combination with a rugged style of writing, the text
1996 4, 6 | they face it. They are as a rule seekers of learning and
1997 6, 1 | wisdom and love, the two ruling attributes of the highest
1998 6, 4 | Southern quarter. He is a great runner and wherever there is a
1999 3 | works on the sutra. The Ryogon (Suramgama) is not so neglected
2000 1, 9 | expounder of the Teaching.~Namu sabo totogyato boryakite, yen!~