Buddhism Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...
If there be no individual soul either in mind or body, where ...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
enlivens, and vitalizes everything. Accordingly, we may call Him the
Universal Life in the sense that He is the source of all lives in the
universe. This Universal Life, according to Zen, pillars the heaven,
supports the earth, glorifies the sun and moon, gives voice to
thunder, tinges clouds, adorns the pasture with flowers, enriches the
field with harvest, gives animals beauty and strength. Therefore,
Zen declares even a dead clod of earth to be imbued with the divine
life, just as Lowell expresses a similar idea when he says:
"Every clod feels a stir of might,
An instinct within it that reaches and towers,
And groping blindly above it for light,
Climbs to a soul in grass and flowers."
One of our contemporary Zenists wittily observed that 'vegetables are
the children of earth, that animals which feed on vegetables are the
grand-children of earth, and that men who subsist on animals are the
great-grand-children of earth.' If there be no life in earth, how
could life come out of it? If there be no life, the same as the
animal's life in the vegetables, how could animals sustain their
lives feeding on vegetables? If there be no life similar to ours in
animals, how could we sustain our life by subsisting on them? The
poet must be in the right, not only in his esthetic, but in his
scientific point of view, in saying-
Confess that I am only dust.
But once a rose within me grew;
Its rootlets shot, its flowerets flew;
And all rose's sweetness rolled
Throughout the texture of my mould;
And so it is that I impart
Perfume to them, whoever thou art."
As we men live and act, so do our arteries; so does blood; so do
corpuscles. As cells and protoplasm live and act, so do elements,
molecules, and atoms. As elements and atoms live and act, so do
clouds; so does the earth; so does the ocean, the Milky Way, and the
Solar System. What is this life which pervades the grandest as well
as the minutest works of Nature, and which may fitly be said 'greater
than the greatest and smaller than the smallest?' It cannot be
defined. It cannot be subjected to exact analysis. But it is
directly experienced and recognized within us, just as the beauty of
the rose is to be perceived and enjoyed, but not reduced to exact
analysis. At any rate, it is something stirring, moving, acting and
reacting continually. This something which can be experienced and
felt and enjoyed directly by every one of us. This life of living
principle in the microcosmos is identical with that of the
macrocosmos, and the Universal Life of the macrocosmos is the common
source of all lives. Therefore, the Mahaparinirvana-sutra says:
"Tathagata (another name for Buddha) gives life to all beings, just
as the lake Anavatapta gives rise to the four great rivers."
"Tathagata," says the same sutra, "divides his own body into
innumerable bodies, and also restores an infinite number of bodies to
one body. Now be becomes cities, villages, houses, mountains,
rivers, and trees; now he has a large body; now he has a small body;
now he becomes men, women, boys, and girls."
Next: Life And Change
Previous: Buddha Is Unnamable