Buddhism There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...
Man Is Bad-natured According To Siun Tsz Jun-shi
The weaknesses of Mencius's theory are fully exposed by anoth...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
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...
Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...
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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