Buddhism No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
If there be no individual soul either in mind or body, where ...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...
The Buddha Of Mercy
"Virtue may be assailed, but never hurt;
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, see...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
enlivens, and vitalizes everything. Accordingly, we may call Him the
Universal Life in the sense that He is the source of all lives in the
universe. This Universal Life, according to Zen, pillars the heaven,
supports the earth, glorifies the sun and moon, gives voice to
thunder, tinges clouds, adorns the pasture with flowers, enriches the
field with harvest, gives animals beauty and strength. Therefore,
Zen declares even a dead clod of earth to be imbued with the divine
life, just as Lowell expresses a similar idea when he says:
"Every clod feels a stir of might,
An instinct within it that reaches and towers,
And groping blindly above it for light,
Climbs to a soul in grass and flowers."
One of our contemporary Zenists wittily observed that 'vegetables are
the children of earth, that animals which feed on vegetables are the
grand-children of earth, and that men who subsist on animals are the
great-grand-children of earth.' If there be no life in earth, how
could life come out of it? If there be no life, the same as the
animal's life in the vegetables, how could animals sustain their
lives feeding on vegetables? If there be no life similar to ours in
animals, how could we sustain our life by subsisting on them? The
poet must be in the right, not only in his esthetic, but in his
scientific point of view, in saying-
Confess that I am only dust.
But once a rose within me grew;
Its rootlets shot, its flowerets flew;
And all rose's sweetness rolled
Throughout the texture of my mould;
And so it is that I impart
Perfume to them, whoever thou art."
As we men live and act, so do our arteries; so does blood; so do
corpuscles. As cells and protoplasm live and act, so do elements,
molecules, and atoms. As elements and atoms live and act, so do
clouds; so does the earth; so does the ocean, the Milky Way, and the
Solar System. What is this life which pervades the grandest as well
as the minutest works of Nature, and which may fitly be said 'greater
than the greatest and smaller than the smallest?' It cannot be
defined. It cannot be subjected to exact analysis. But it is
directly experienced and recognized within us, just as the beauty of
the rose is to be perceived and enjoyed, but not reduced to exact
analysis. At any rate, it is something stirring, moving, acting and
reacting continually. This something which can be experienced and
felt and enjoyed directly by every one of us. This life of living
principle in the microcosmos is identical with that of the
macrocosmos, and the Universal Life of the macrocosmos is the common
source of all lives. Therefore, the Mahaparinirvana-sutra says:
"Tathagata (another name for Buddha) gives life to all beings, just
as the lake Anavatapta gives rise to the four great rivers."
"Tathagata," says the same sutra, "divides his own body into
innumerable bodies, and also restores an infinite number of bodies to
one body. Now be becomes cities, villages, houses, mountains,
rivers, and trees; now he has a large body; now he has a small body;
now he becomes men, women, boys, and girls."
Next: Life And Change
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