Samurai Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
Personalism Of B P Bowne
B. P. Bowne[FN#204] says: They (phenomena) are not phantoms o...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated[FN#29] land for the s...
The Social State Of Japan When Zen Was Established By Ei-sai And Do-gen
Now we have to observe the condition of the country when Zen ...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...
The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...
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