Samurai Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...
Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Zen And Supernatural Power
Yoga[FN#250] claims that various supernatural powers can be a...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
Wang Yang Ming (o-yo-mei) And A Thief
One evening when Wang was giving a lecture to a number of stu...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimistic view
of life. On the contrary, it gives us an inexhaustible source of
pleasure and hope. Let us ask you: Are you satisfied with the
present state of things? Do you not sympathize with poverty-stricken
millions living side by side with millionaires saturated with wealth?
Do you not shed tears over those hunger-bitten children who cower in
the dark lanes of a great city? Do you not wish to put down the
stupendous oppressor--Might-is-right? Do you not want to do away
with the so-called armoured peace among nations? Do you not need to
mitigate the struggle for existence more sanguine than the war of
Life changes and is changeable; consequently, has its future. Hope
is therefore possible. Individual development, social betterment,
international peace, reformation of mankind in general, can be hoped.
Our ideal, however unpractical it may seem at the first sight, can
be realized. Moreover, the world itself, too, is changing and
changeable. It reveals new phases from time to time, and can be
moulded to subserve our purpose. We must not take life or the world
as completed and doomed as it is now. No fact verifies the belief
that the world was ever created by some other power and predestined
to be as it is now. It lives, acts, and changes. It is transforming
itself continually, just as we are changing and becoming. Thus the
doctrine of Transience supplies us with an inexhaustible source of
hope and comfort, leads us into the living universe, and introduces
us to the presence of Universal Life or Buddha.
The reader may easily understand how Zen conceives Buddha as the
living principle from the following dialogues: Is it true, sir,
asked a monk of Teu tsz (To-shi), that all the voices of Nature are
those of Buddha? Yes, certainly, replied Teu tsz. What is,
reverend sir, asked a man of Chao Cheu (Jo-shu), the holy temple
(of Buddha)? An innocent girl, replied the teacher. Who is the
master of the temple? asked the other again. A baby in her womb,
was the answer. What is, sir, asked a monk to Yen Kwan (Yen-kan),
the original body of Buddha Vairocana?[FN#147] Fetch me a pitcher
with water, said the teacher. The monk did as he was ordered. Put
it back in its place, said Yen Kwan again.[FN#148]
[FN#147] Literally, All Illuminating Buddha, the highest of the
Trikayas. See Eitel, p. 192.
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