Samurai Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
Zen And Supernatural Power
Yoga[FN#250] claims that various supernatural powers can be a...
Life And Change
A peculiar phase of life is change which appears in the form ...
Life In The Concrete
Life in the concrete, which we are living, greatly differs from life
in the abstract, which exists only in the class-room. It is not
eternal; it is fleeting; it is full of anxieties, pains, struggles,
brutalities, disappointments, and calamities. We love life, however,
-not only for its smoothness, but for its roughness; not only for its
pleasure, but for its pain; not only for its hope, but for its fear;
not only for its flowers, but for its frost and snow. As
Issai[FN#224] (Sato) has aptly put it: Prosperity is like spring, in
which we have green leaves and flowers wherever we go; while
adversity is like winter, in which we have snow and ice. Spring, of
course, pleases us; winter, too, displeases us not. Adversity is
salt to our lives, as it keeps them from corruption, no matter how
bitter to taste it way be. It is the best stimulus to body and mind,
since it brings forth latent energy that may remain dormant but for
it. Most people hunt after pleasure, look for good luck, hunger
after success, and complain of pain, ill-luck, and failure. It does
not occur to them that 'they who make good luck a god are all unlucky
men,' as George Eliot has wisely observed. Pleasure ceases to be
pleasure when we attain to it; another sort of pleasure displays
itself to tempt us. It is a mirage, it beckons to us to lead us
astray. When an overwhelming misfortune looks us in the face, our
latent power is sure to be aroused to grapple with it. Even delicate
girls exert the power of giants at the time of emergency; even
robbers or murderers are found to be kind and generous when we are
thrown into a common disaster. Troubles and difficulties call forth
our divine force, which lies deeper than the ordinary faculties, and
which we never before dreamed we possessed.
[FN#224] A noted scholar (1772-1859) and author, who belonged to the
Wang School of Confucianism. See Gen-shi-roku.
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