Buddhism Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...
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...
Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of
Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
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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