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How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

Real Self
If there be no individual soul either in mind or body, where ...

The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...

The Buddha Of Mercy
Milton says: Virtue may be assailed, but never hurt; Surp...

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

Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...

Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...

The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...

The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...

Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...

Zen And Supernatural Power
Yoga[FN#250] claims that various supernatural powers can be a...

The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...

Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...

Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...

Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...

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

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

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...

The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...




Change As Seen By Zen








Zen, like Hinayanism, does not deny the doctrine of Transience, but
it has come to a view diametrically opposite to that of the Hindus.
Transience for Zen simply means change. It is a form in which life
manifests itself. Where there is life there is change or Transience.
Where there is more change there is more vital activity. Suppose an
absolutely changeless body: it must be absolutely lifeless. An
eternally changeless life is equivalent to an eternally changeless
death. Why do we value the morning glory, which fades in a few
hours, more than an artificial glass flower, which endures hundreds
of years? Why do we prefer an animal life, which passes away in a
few scores of years, to a vegetable life, which can exist thousands
of years? Why do we prize changing organism more than inorganic
matter, unchanging and constant? If there be no change in the bright
hues of a flower, it is as worthless as a stone. If there be no
change in the song of a bird, it is as valueless as a whistling wind.
If there be no change in trees and grass, they are utterly
unsuitable to be planted in a garden. Now, then, what is the use of
our life, if it stand still? As the water of a running stream is
always fresh and wholesome because it does not stop for a moment, so
life is ever fresh and new because it does not stand still, but
rapidly moves on from parents to children, from children to
grandchildren, from grandchildren to great-grandchildren, and flows
on through generation after generation, renewing itself ceaselessly.

We can never deny the existence of old age and death--nay, death is
of capital importance for a continuation of life, because death
carries away all the decaying organism in the way of life. But for
it life would be choked up with organic rubbish. The only way of
life's pushing itself onward or its renewing itself is its producing
of the young and getting rid of the old. If there be no old age nor
death, life is not life, but death.






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Previous: Hinayanism And Its Doctrine



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