By Heinrich Dumoulin

Exceptional in scope and element, this vintage background of Zen covers all very important principles and advancements within the culture from its beginnings in India during the Sung interval in China.

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The infinite phenomenal possibilities invented by fantasy provide the substance for a pantheon of numerous Buddhas, which nonetheless possesses its unity in the single Buddha-nature of the dharmakaya. The urge to virtual worship was enabled to clothe the blessed body of Buddha in an in­ effable splendor of light and beauty, to endow it with infinite 30 ® Mysticism W ithin Mahayana wisdom, power, and compassion, and to depict the Pure Buddha-Land as the home of all human yearning. The basic metaphysics of this Buddhology is pantheistic or, as the Bud­ dhists prefer to say, cosmotheistic.

22 The diverse and contradictory aspects of Buddhist doctrine were systematized and brought into final form only at a late date in the philosophical school of the Yogacara. : Amida]); and (3) “ the Cosmic Body” of the Dharma (dharmakaya)—which is none other than the ultimate reality of Buddhahood itself. Obviously, in this Buddhist view the most diverse concepts can be satisfied. The infinite phenomenal possibilities invented by fantasy provide the substance for a pantheon of numerous Buddhas, which nonetheless possesses its unity in the single Buddha-nature of the dharmakaya.

Things derive all reality from the idea, from the spirit (cittamdtram). Zen was able to achieve a high degree of spirituali­ zation, which it passed on to Japanese art and culture. Zen painters never paint material things in their materiality. Their delicate ink sketches disclose the spiritual substance without sacrificing the objectivity of their themes. The things thus de­ picted are illuminated and permit their substance, the spirit, to be seen. For true reality is spirit and the spirit is embodied in material things.

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