Buddhism Real Self
If there be no individual soul either in mind or body, where ...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
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...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
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...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
Life In The Concrete
Life in the concrete, which we are living, greatly differs from life
in the abstract, which exists only in the class-room. It is not
eternal; it is fleeting; it is full of anxieties, pains, struggles,
brutalities, disappointments, and calamities. We love life, however,
-not only for its smoothness, but for its roughness; not only for its
pleasure, but for its pain; not only for its hope, but for its fear;
not only for its flowers, but for its frost and snow. As
Issai (Sato) has aptly put it: "Prosperity is like spring, in
which we have green leaves and flowers wherever we go; while
adversity is like winter, in which we have snow and ice. Spring, of
course, pleases us; winter, too, displeases us not." Adversity is
salt to our lives, as it keeps them from corruption, no matter how
bitter to taste it way be. It is the best stimulus to body and mind,
since it brings forth latent energy that may remain dormant but for
it. Most people hunt after pleasure, look for good luck, hunger
after success, and complain of pain, ill-luck, and failure. It does
not occur to them that 'they who make good luck a god are all unlucky
men,' as George Eliot has wisely observed. Pleasure ceases to be
pleasure when we attain to it; another sort of pleasure displays
itself to tempt us. It is a mirage, it beckons to us to lead us
astray. When an overwhelming misfortune looks us in the face, our
latent power is sure to be aroused to grapple with it. Even delicate
girls exert the power of giants at the time of emergency; even
robbers or murderers are found to be kind and generous when we are
thrown into a common disaster. Troubles and difficulties call forth
our divine force, which lies deeper than the ordinary faculties, and
which we never before dreamed we possessed.
A noted scholar (1772-1859) and author, who belonged to the
Wang School of Confucianism. See Gen-shi-roku.
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