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Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...

The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...

Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...

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

Life And Change
A peculiar phase of life is change which appears in the form ...

Let Go Of Your Idle Thoughts
[FN#263] A famous Zenist, Mu-go-koku-shi, is said to ha...

The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or ...

Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...

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

The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...

Epicureanism And Life
There are a good many people always buoyant in spirit and mir...

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

Wang Yang Ming (o-yo-mei) And A Thief
One evening when Wang was giving a lecture to a number of stu...

Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...

The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...

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

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...

The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...

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




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
weapons?

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.

[FN#148] Zen-rin-rui-shu.






Next: Everything Is Living According To Zen

Previous: Life And Change



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