Buddhism Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
The Buddha Of Mercy
"Virtue may be assailed, but never hurt;
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...
The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
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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