Samurai The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...
Man Is Bad-natured According To Siun Tsz
The weaknesses of Mencius's theory are fully exposed by anot...
Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...
Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followi...
The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
Great Men And Nature
All great men, whether they be poets or scientists or religio...
Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely over
thrown the old conception of the unchanging atoms, and they are now
regarded to be composed of magnetic forces, ions, and corpuscles in
incessant motion. Therefore we have no inert matter in the concrete,
no unchanging thing in the sphere of experience, no constant organism
in the transient universe. These considerations often led many
thinkers, ancient and modern, to the pessimistic view of life. What
is the use of your exertion, they would say, in accumulating wealth,
which is doomed to melt away in the twinkling of an eye? What is the
use of your striving after power, which is more short-lived than a
bubble? What is the use of your endeavour in the reformation of
society, which does not endure any longer than the castle in the air?
How do kings differ from beggars in the eye of Transience? How do
the rich differ from the poor, how the beautiful from the ugly, bow
the young from the old, how the good from the evil, how the lucky
from the unlucky, how the wise from the unwise, in the court of
Death? Vain is ambition. Vain is fame. Vain is pleasure. Vain are
struggles and efforts. All is in vain. An ancient Hindu
O saint, what is the use of the enjoyment of pleasures in this
offensive, pithless body--a mere mass of bones, skins, sinews,
marrow, and flesh? What is the use of the enjoyment of pleasures in
this body, which is assailed by lust, hatred, greed, delusion, fear,
anguish, jealousy, separation from what is loved, union with what is
not loved, hunger, old age, death, illness, grief, and other evils?
In such a world as this, what is the use of the enjoyment of
pleasures, if he who has fed on them is to return to this world again
and again? In this world I am like a frog in a dry well.
[FN#144] Maitrayana Upanisad.
It is this consideration on the transitoriness of life that led some
Taoist in China to prefer death to life, as expressed in Chwang Tsz
When Kwang-zze went to Khu, he saw an empty skull, bleached indeed,
but still retaining its shape. Tapping it with his horse-switch, he
asked it saying: 'Did you, sir, in your greed of life, fail in the
lessons of reason and come to this? Or did you do so, in the service
of a perishing state, by the punishment of an axe? Or was it through
your evil conduct, reflecting disgrace on your parents and on your
wife and children? Or was it through your hard endurances of cold
and hunger? Or was it that you had completed your term of life?'
Having given expression to these questions, he took up the skull and
made a pillow of it, and went to sleep. At midnight the skull
appeared to him in a dream, and said: 'What you said to me was after
the fashion of an orator. All your words were about the
entanglements of men in their lifetime. There are none of those
things after death. Would you like to hear me, sir, tell you about
death?' 'I should,' said Kwang-zze, and the skull resumed: 'In death
there are not (the distinctions of) ruler above minister below.
There are none of the phenomena of the four seasons. Tranquil and at
ease, our years are those of heaven and earth. No king in his court
has greater enjoyment than we have.' Kwang-zze did not believe it,
and said: 'If I could get the Ruler of our Destiny to restore your
body to life with its bones and flesh and skin, and to give you back
your father and mother, your wife and children, and all your village
acquaintances, would you wish me to do so?' The skull stared fixedly
at him, and knitted its brows and said: 'How should I cast away the
enjoyment of my royal court, and undertake again the toils of life
[FN#145] 'Chwang Tsz,' vol. vi., p. 23.
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