[FN#124] Ukiyo-soshi.

As even deadly poison proves to be medicine in the band of a good doctor, so a heterodox doctrine antagonistic to Buddhism is used by the Zen teachers as a finger pointing to the principle of Zen.  But they as a rule resorted to Lankavatara-sutra,[FN#125] Vajracchedika-prajnya-paramita-sutra,[FN#126] Vimalakirtti-nirdeca-sutra[FN#127] Mahavaipulya-purnabuddha-sutra[FN#128] Mababuddhosnisa-tathagata-guhyahetu-saksatkrta-prasannatha-s
arvabhodhi sattvacarya-surangama-sutra,[FN#129] Mahapari-nirvana-sutra,[FN#130] Saddharma-pundarika-sutra, Avatamsaka-sutra, and so forth.

[FN#125] This book is the nearest approach to the doctrine of Zen, and is said to have been pointed out by Bodhidharma as the best book for the use of his followers.  See Nanjo’s Catalogue, Nos. 175, 1761 177.

[FN#126] The author of the sutra insists on the unreality of all things.  The book was first used by the Fifth Patriarch, as we have seen in the first chapter.  See Nanjo’s Catalogue, Nos. 10, 11, 12, 13, 14, 15.

[FN#127] The sutra agrees with Zen in many respects, especially in its maintaining that the highest truth can only be realized in mind, and cannot be expressed by word of mouth.  See Nanjo’s Catalogue, Nos. 144, 145, 146, 147, 148, 149.

[FN#128] The sutra was translated into Chinese by Buddhatrata in the seventh century.  The author treats at length of Samadhi, and sets forth a doctrine similar to Zen, so that the text was used by many Chinese Zenists.  See Nanjo’s Catalogue, Nos. 427 and 1629.

[FN#129] The sutra was translated into Chinese by Paramiti and Mikacakya, of the Tang dynasty (618-907).  The author conceives Reality as Mind or Spirit.  The book belongs to the Mantra class, although it is much used by Zenists.  See Nanjo’s Catalogue, No. 446.

[FN#130] The author of the book sets forth his own conception of Nirvana and of Buddha, and maintains that all beings are endowed with Buddha-nature.  He also gives in detail an incredible account about Gotama’s death.

5.  A Sutra Equal in Size to the Whole World.

The holy writ that Zen masters admire is not one of parchment nor of palm-leaves, nor in black and white, but one written in heart and mind.  On one occasion a King of Eastern India invited the venerable Prajnyatara, the teacher of Bodhidharma, and his disciples to dinner at his own palace.

Finding all the monks reciting the sacred sutras with the single exception of the master, the Ring questioned Prajnyatara:  “Why do you not, reverend sir, recite the Scriptures as others do?” “My poor self, your majesty,” replied he, “does not go out to the objects of sense in my expiration nor is it confined within body and mind in my inspiration.  Thus I constantly recite hundreds, thousands, and millions of sacred sutras.”  In like manner the Emperor Wu, of the Liang dynasty, once requested Chwen Hih (Fu Dai-shi) to give a lecture on the Scriptures.