Buddhism Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
Man Is Neither Good-natured Nor Bad-natured According To Su Shi
The difficulty may be avoided by a theory given ...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
The Social State Of Japan When Zen Was Established By Ei-sai And Do-gen
Now we have to observe the condition of the country when Zen ...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
The Buddha Of Mercy
"Virtue may be assailed, but never hurt;
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...
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.
Next: Everything Is Living According To Zen
Previous: Life And Change