Buddhism The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
The Establishment Of The Rin Zai School Of Zen In Japan
The Lin Tsi school was started by Nan Yoh, a prominent
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
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