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The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the ...

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

The Law Of Balance
Nature governs the world with her law of balance. She puts t...

Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...

Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...

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

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

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

The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch ...

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of ...

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

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

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

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 ...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...

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

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

The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...




Life And Change








A peculiar phase of life is change which appears in the form of
growth and decay. Nobody can deny the transitoriness of life. One
of our friends humorously observed: Everything in the world may be
doubtful to you, but it can never be doubted that you will die.
Life is like a burning lamp. Every minute its flame dies out and is
renewed. Life is like a running stream. Every moment it pushes
onward. If there be anything constant in this world of change, it
should be change itself. Is it not just one step from rosy childhood
to snowy age? Is it not just one moment from the nuptial song to the
funeral-dirge? Who can live the same moment twice?
In comparison with an organism, inorganic matter appears to be
constant and changeless; but, in fact, it is equally subjected to
ceaseless alteration. Every morning, looking into the mirror, you
will find your visage reflected in it just as it was on the preceding
day; so also every morning, looking at the sun and the earth, you
will find them reflected in your retina just as they were on the
previous morning; but the sun and the earth are no less changeless
than you. Why do the sun and the earth seem changeless and constant
to you? Only because you yourself undergo change more quickly than
they. When you look at the clouds sweeping across the face of the
moon, they seem to be at rest, and the moon in rapid motion; but, in
fact, the clouds, as well as the moon, incessantly move on.

Science might maintain the quantitative constancy of matter, but the
so-called matter is mere abstraction. To say matter is changeless is
as much as to say 2 is always 2, changeless and constant, because the
arithmetical number is not more abstract than the physiological
matter. The moon appears standing still when you look at her only a
few moments. In like manner she seems to be free from change when
you look at her in your short span of life. Astronomers,
nevertheless, can tell you how she saw her better days, and is now in
her wrinkles and white hair.






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Previous: Buddha The Universal Life



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