Buddhism Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...
The Buddha Of Mercy
"Virtue may be assailed, but never hurt;
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...
The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...
Great Men And Nature
All great men, whether they be poets or scientists or religio...
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...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimistic view
of life. On the contrary, it gives us an inexhaustible source of
pleasure and hope. Let us ask you: Are you satisfied with the
present state of things? Do you not sympathize with poverty-stricken
millions living side by side with millionaires saturated with wealth?
Do you not shed tears over those hunger-bitten children who cower in
the dark lanes of a great city? Do you not wish to put down the
stupendous oppressor--Might-is-right? Do you not want to do away
with the so-called armoured peace among nations? Do you not need to
mitigate the struggle for existence more sanguine than the war of
Life changes and is changeable; consequently, has its future. Hope
is therefore possible. Individual development, social betterment,
international peace, reformation of mankind in general, can be hoped.
Our ideal, however unpractical it may seem at the first sight, can
be realized. Moreover, the world itself, too, is changing and
changeable. It reveals new phases from time to time, and can be
moulded to subserve our purpose. We must not take life or the world
as completed and doomed as it is now. No fact verifies the belief
that the world was ever created by some other power and predestined
to be as it is now. It lives, acts, and changes. It is transforming
itself continually, just as we are changing and becoming. Thus the
doctrine of Transience supplies us with an inexhaustible source of
hope and comfort, leads us into the living universe, and introduces
us to the presence of Universal Life or Buddha.
The reader may easily understand how Zen conceives Buddha as the
living principle from the following dialogues: "Is it true, sir,"
asked a monk of Teu tsz (To-shi), "that all the voices of Nature are
those of Buddha?" "Yes, certainly," replied Teu tsz. "What is,
reverend sir," asked a man of Chao Cheu (Jo-shu), "the holy temple
(of Buddha)?" "An innocent girl," replied the teacher. "Who is the
master of the temple?" asked the other again. "A baby in her womb,"
was the answer. "What is, sir," asked a monk to Yen Kwan (Yen-kan),
"the original body of Buddha Vairocana?" "Fetch me a pitcher
with water," said the teacher. The monk did as he was ordered. "Put
it back in its place," said Yen Kwan again.
Literally, All Illuminating Buddha, the highest of the
Trikayas. See Eitel, p. 192.
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