Samurai Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
Life And Change
A peculiar phase of life is change which appears in the form ...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...
To sit in Meditation is not the only method of practising Zaz...
Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social animal he
cannot live in isolation. All individual hopes and aspirations
depend on society. Society is reflected in the individual, and the
individual in society. In spite of this, his inborn free will and
love of liberty seek to break away from social ties. He is also a
moral animal, and endowed with love and sympathy. He loves his
fellow-beings, and would fain promote their welfare; but he must be
engaged in constant struggle against them for existence. He
sympathizes even with animals inferior to him, and heartily wishes to
protect them; yet he is doomed to destroy their lives day and night.
He has many a noble aspiration, and often soars aloft by the wings of
imagination into the realm of the ideal; still his material desires
drag him down to the earth. He lives on day by day to continue his
life, but he is unfailingly approaching death at every moment.
The more he secures new pleasure, spiritual or material, the more he
incurs pain not yet experienced. One evil removed only gives place
to another; one advantage gained soon proves itself a disadvantage.
His very reason is the cause of his doubt and suspicion; his
intellect, with which he wants to know everything, declares itself to
be incapable of knowing anything in its real state; his finer
sensibility, which is the sole source of finer pleasure, has to
experience finer suffering. The more he asserts himself, the more he
has to sacrifice himself. These conflictions probably led Kant to
call life a trial time, wherein most succumb, and in which even the
best does not rejoice in his life. Men betake themselves, says
Fichte, to the chase after felicity. . . . But as soon as they
withdraw into themselves and ask themselves, 'Am I now happy?' the
reply comes distinctly from the depth of their soul, 'Oh no; thou art
still just as empty and destitute as before!' . . . They will in the
future life just as vainly seek blessedness as they have sought it in
the present life.
It is not without reason that the pessimistic minds came to conclude
that 'the unrest of unceasing willing and desiring by which every
creature is goaded is in itself unblessedness,' and that 'each
creature is in constant danger, constant agitation, and the whole,
with its restless, meaningless motion, is a tragedy of the most
piteous kind.' 'A creature like the carnivorous animal, who cannot
exist at all without continually destroying and tearing others, may
not feel its brutality, but man, who has to prey on other sentient
beings like the carnivorous, is intelligent enough, as hard fate
would have it, to know and feel his own brutal living.' He must be
the most miserable of all creatures, for he is most conscious of his
own misery. Furthermore, 'he experiences not only the misfortunes
which actually befall him, but in imagination he goes through every
possibility of evil.' Therefore none, from great kings and emperors
down to nameless beggars, can be free from cares and anxieties, which
'ever flit around them like ghosts.'
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