Samurai The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...
Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
The Buddha Of Mercy
Virtue may be assailed, but never hurt;
Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
enlivens, and vitalizes everything. Accordingly, we may call Him the
Universal Life in the sense that He is the source of all lives in the
universe. This Universal Life, according to Zen, pillars the heaven,
supports the earth, glorifies the sun and moon, gives voice to
thunder, tinges clouds, adorns the pasture with flowers, enriches the
field with harvest, gives animals beauty and strength. Therefore,
Zen declares even a dead clod of earth to be imbued with the divine
life, just as Lowell expresses a similar idea when he says:
Every clod feels a stir of might,
An instinct within it that reaches and towers,
And groping blindly above it for light,
Climbs to a soul in grass and flowers.
One of our contemporary Zenists wittily observed that 'vegetables are
the children of earth, that animals which feed on vegetables are the
grand-children of earth, and that men who subsist on animals are the
great-grand-children of earth.' If there be no life in earth, how
could life come out of it? If there be no life, the same as the
animal's life in the vegetables, how could animals sustain their
lives feeding on vegetables? If there be no life similar to ours in
animals, how could we sustain our life by subsisting on them? The
poet must be in the right, not only in his esthetic, but in his
scientific point of view, in saying-
Confess that I am only dust.
But once a rose within me grew;
Its rootlets shot, its flowerets flew;
And all rose's sweetness rolled
Throughout the texture of my mould;
And so it is that I impart
Perfume to them, whoever thou art.
As we men live and act, so do our arteries; so does blood; so do
corpuscles. As cells and protoplasm live and act, so do elements,
molecules, and atoms. As elements and atoms live and act, so do
clouds; so does the earth; so does the ocean, the Milky Way, and the
Solar System. What is this life which pervades the grandest as well
as the minutest works of Nature, and which may fitly be said 'greater
than the greatest and smaller than the smallest?' It cannot be
defined. It cannot be subjected to exact analysis. But it is
directly experienced and recognized within us, just as the beauty of
the rose is to be perceived and enjoyed, but not reduced to exact
analysis. At any rate, it is something stirring, moving, acting and
reacting continually. This something which can be experienced and
felt and enjoyed directly by every one of us. This life of living
principle in the microcosmos is identical with that of the
macrocosmos, and the Universal Life of the macrocosmos is the common
source of all lives. Therefore, the Mahaparinirvana-sutra says:
Tathagata (another name for Buddha) gives life to all beings, just
as the lake Anavatapta gives rise to the four great rivers.
Tathagata, says the same sutra, divides his own body into
innumerable bodies, and also restores an infinite number of bodies to
one body. Now be becomes cities, villages, houses, mountains,
rivers, and trees; now he has a large body; now he has a small body;
now he becomes men, women, boys, and girls.
Next: Life And Change
Previous: Buddha Is Unnamable