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Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...

The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen)...

Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, se...

The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...

Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...

The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists[FN#214] maintain that there are on e...

True Dhyana
To sit in Meditation is not the only method of practising Zaz...

The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...

The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...

The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...

Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...

Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...

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-

I must
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

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