093-astik | aston-curre | curse-fiend | fifty-joyou | judge-oblig | obser-rewri | rheto-tame | tamed-zui-m
Part, Chapter, Paragraph
1503 1, 8 (3) | who died at the age of fifty-eight in 1325. He sets forth the
1504 1, 3 (1) | sutras name thirty-five, fifty-three, or three thousand Buddhas.~(
1505 1, 8, 4 | poison one's body, not in a figurative, but in a literal sense
1506 1, 2 (2) | 1911 give the following figures:~ ~~~ ~~~~The Number of
1507 1, 5, 14 | heart. Veracity, chastity, filial piety, loyalty, righteousness,
1508 1, 8, 6 | inhale steadily, first filling the lower part of the lungs,
1509 1, 2 (1) | the political power was finally restored to the Imperial
1510 1, 8, 1 | bottom of the box with his finger-nails. The servant of the house,
1511 1, 8, 10 | times in a snap of one's fingers," writes an Indian teacher,2 "
1512 1, 1 (1) | smoke, sun, fire, wind, fire-flies, lightnings, and a crystal
1513 1, 5, 5 | the same kind of pain, was fired by the same kind of anger,
1514 1, 8, 3 | cross-legged on a pile of firewood which consumed her. She
1515 1, 5, 22 | this fail,~The pillared firmament is rottenness,~And earth'
1516 1, 7, 5 | but then it gains a still firmer ground than ever. Happiness
1517 1, 1 (3) | Immovable,' and represents the firmness of thought.~
1518 1, 6, 3 | are one," was the reply.1~Fiske,2 in his argument against
1519 1, 2, 7 | softly struck three times his fist at the ribs of Dai-gu. The
1520 1, 4, 6 | do so?' The skull stared fixedly at him, and knitted its
1521 1, 1, 8 | spiritual light of Buddha first flashed in his mind when he happened
1522 1, 2, 8 | Thy trusty steel,~That flashes lightning, cuts the wind
1523 1, 2, 8 | at all.~Now try on me thy flashing steel,~As if it cuts the
1524 Appen, 1 | to be so by the heavenly flat, and are at the mercy of
1525 1, 1, 3 | probability, expected a smooth, flattering answer from the lips of
1526 1, 5, 4 | fresh water, which has no flavour, and can be made sweet or
1527 1, 7, 8 | driven from Lu; he had to flee from Wei; the tree beneath
1528 1, 3, 1 | spirituality, are religious flies good for nothing but their
1529 1, 7, 4 | and anxieties, which 'ever flit around them like ghosts.'~
1530 1, 1, 2 | modern pastor treats his flock. We imagine him to have
1531 1, 1 (2) | Zen, there exist the iron floor and the copper pillars in
1532 1, 2 (1) | place in 1253. It is still flourishing as the head temple of the
1533 1, 4, 4 | Its rootlets shot, its flowerets flew;~And all rose's sweetness
1534 1, 4, 7 | vulgar; if all phenomena be flowing and changing, there could
1535 1, 5, 16 | strength and effort were focussed on that single aim, which
1536 1, 5, 18 | the good.~"O brother man, fold to thy heart thy brother;~
1537 1, 5, 11 | to be base and dishonest folk outside them. Similarly,
1538 1, 4, 11 | will.~In the eye of simple folks of old, mountains, rivers,
1539 Appen, 1 | possible neither to remove follies, villainies, calamities,
1540 1, 6, 7 | and joy for the welfare of follow-beings, pity and sympathy for suffering
1541 1, 6, 4 | neighbours -- nay, all my follow-men and fellow-women are no
1542 1, 2, 6 | it was to look after the food-supply, as there was no other means
1543 1, 8, 8 | spite of its irrationality, foolishness, and superstition. Individual
1544 1, 2, 1 | Chinese authorities did not forbid him to cross the border.
1545 1, 7, 7 | law of balance strictly forbids one's monopoly of happiness.
1546 1, 6, 17 | aspirations, is absolutely foreign to space, and could never
1547 1, 2, 2 | simply because be was a foreigner. Against this affront he
1548 1, 4, 7 | imagination, we can easily foresee ruins and disasters in the
1549 1, 8, 11 | do.~Learn the lesson of forgetfulness, and forget all that troubles
1550 1, 5, 15 | parable of a drunkard who forgets the precious gems put in
1551 1, 4, 2 | Deity, so conventional and formal that it carries no inner
1552 1, 4, 3 | too full of life to be formulated in terms of mechanical science,
1553 1, 8, 11 | victory over the rebels fortifying themselves among the mountains,
1554 1, 2, 11 | any castle or citadel or fortress to guard himself against
1555 1, 6, 5 | follow her steps! How immense fortunes have been lost in vain from
1556 1, 1 (3) | died in A.D. 651-that is, forty-five years after the death of
1557 1, Intro | thirteen main sects and forty-four sub-sects2 and is still
1558 1, 3 (1) | Bodhisattva, while others give forty-one or fifty two stages.~(c)
1559 1, 1, 1 | than you can find life in fossils of bygone ages. It is beyond
1560 1, 4, 17 | His children, whom He is fostering, bringing up, guiding, and
1561 1, 5, 14 | inexhaustible, of morality that fosters and furthers the interests
1562 1, 8, 7 | flow your inexhaustible fountain of purity, let open your
1563 1, 6, 2 | as the painter gives the fragmentary sketches of a beautiful
1564 1, 8, 16 | bliss consists in seeing the fragrant rose of Divine mercy among
1565 1, 7, 13 | life itself that makes them frail, delicate, and lovely. They
1566 1, 6, 7 | and lamentation for human frailty, mirth and joy for the welfare
1567 1, 8, 16 | Schopenhauer says: "As our bodily frame would burst asunder if the
1568 1, 6, 10 | devils and spirits that frequent ignorant minds, just as
1569 1, 8, 5 | close proximity to the place frequented by kings, ministers, powerful
1570 1, 7, 12 | before the man, assuming the frightful form of a headless monster.
1571 1, 4, 2 | has too much fixity and frigidity to be worn by us.~"Strike
1572 1, 4, 14 | another, when he heard the frogs croaking; and another, when
1573 1, 1, 4 | nights with beads of the frozen drops of tears on his breast.
1574 1, 3, 4 | and are engaged in such a fruitless research. Does this not
1575 1, 6 (1) | of all ages. Chwen Hih (Fu-dai-shi) expressed this very idea
1576 1, 2 (1) | bo-gen-zo; Gaku-do-yo-zin-shu; Fu-kwan-za-zen-gi; Ei-hei-ko-roku, by Do-gen;
1577 1, 1 (2) | Kwai-su).~(6) Pu Tang Luh (Fu-O-roku), published in 1201 by Ching
1578 1, 2 (1) | died 1695), the author of Fu-so-zen-rin-so-bo-den, To-koku-ko-so-den, and
1579 1, 1, 10 | attempted to pursue the worthy fugitive. The foremost among them,
1580 1, 2 (1) | After his return, Michi-iye (Fuji-wara), a powerful nobleman, erected
1581 1, 5, 14 | or satisfaction when it fulfils its end. This accidental
1582 1, 4, 19 | We agree with Margaret Fuller when she says: "Reverence
1583 1, 6, 2 | corresponding change in the mental function, and eventually in the whole
1584 Appen, 2, 2 | cease to perform their functions when they lack proper conditions, (
1585 1, 4, 5 | the nuptial song to the funeral-dirge? Who can live the same moment
1586 1, 2, 11 | army was put to rout by the furious attacks of Ken-shin's troops,
1587 1, 8, 2 | to stay at home. Houses, furniture, pictures, watches, chains,
1588 1, 5, 14 | morality that fosters and furthers the interests of all. To-ju1
1589 Appen, Intro | the incomplete doctrines fuse into the complete one, and
1590 1, 2 (2) | while another disciple, Ga-san (1275-1365), being a greater
1591 1, 2, 9 | the mouth of destruction, gaining a splendid victory over
1592 1, 2 (1) | by Ei-sai; Sho bo-gen-zo; Gaku-do-yo-zin-shu; Fu-kwan-za-zen-gi; Ei-hei-ko-roku,
1593 1, 3, 2 | compel the compromise of a Galileo or a Descartes. No excommunication
1594 1, 7, 7 | day-labourers who spend it in gambling. The accumulation of wealth
1595 1, 8, 2 | music bid him to run mad. Games and shows order him not
1596 1, 2 (2) | of practising Zen in the Gan-go monastery, Nara. Thus Zen
1597 Appen, 1 (4) | Yen Hwui (Gan-kai, 541-483 B.C.), a most beloved
1598 1, 5, 11 | their own district, but a gang of rascals without it. So
1599 Appen, 3, 5 | the grains of sand in the Ganges. This state is called Buddhahood.
1600 1, 5, 6 | but also in brothels and gaols. On the other hand, abhorrent
1601 1, 2, 12 | tea-ceremony, cookery, gardening, architecture, and at last
1602 1, 6, 2 | has been formed to don a garment of matter in order to become
1603 1, 8, 16 | seeming poison of pain, in gathering the sweet honey of His spirit
1604 1, 2, 12 | the victor, you or I.' The gauntlet was picked up without hesitation. '
1605 1, Intro (2)| translated into Chinese by Gautama Sanghadeva, A.D. 397-398); (
1606 1, 1 (2) | Chi-gon) and Hüen Kao (Gen-ko) are well known. In these
1607 Appen | APPENDIX ORIGIN OF MAN~(GEN-NIN-RON)~BY~KWEI FUNG TSUNG MIH~
1608 1, 7 (1) | School of Confucianism. See Gen-shi-roku.~
1609 1, 8 (1) | Sho-bo gen-zo.
1610 1, 7, 8 | otherwise.1~Over against these generalizations we raise no objection, but
1611 Appen, 4 | among men by virtue of 'the generalizing Karma,'6 yet, by the influence
1612 1, 3, 7 | making a wheel, if I proceed gently, that is pleasant enough,
1613 1, 7, 11 | are all unlucky men,' as George Eliot has wisely observed.
1614 1, 2 (2) | master of the age; in its Shi getsu, who was a commentator of
1615 1, 2 (2) | invaluable indeed; and its Getsu-shu (1618-1696) and Man-zan (
1616 1, 2, 7 | of him, and said: 'This ghostly good-for-nothing creature!
1617 1, 7, 4 | ever flit around them like ghosts.'~
1618 1, 1 (1) | Northern Gi dynasty (A.D. 386-534).~
1619 1, 2 (1) | eminent disciples of his, Gi-do (1365-1388), the author
1620 1, 2 (2) | Chinese Zen teacher, I Kung (Gi-ku), came over to Japan in
1621 1, 7, 11 | girls exert the power of giants at the time of emergency;
1622 1, 6 (1) | of Life,' by W. R. Royce Gibbon, p. 51.
1623 1, 2, 1 | priesthood, together with the gift of a purple robe in 1206.
1624 1, Intro (1)| Chinese Philosophy,' by Giichi Nakauchi.~
1625 1, 2 (2) | the same Shogun, in 1397; Gin-kaku-ji, or Silver Hall Temple,
1626 1, 2, 3 | meditation. Therefore he gladly accepted the invitation
1627 1, 2, 6 | rather face poverty with gladness of heart. Fu-gai, one of
1628 1, 5, 20 | betterment of life. Let us cast a glance to the existing state of
1629 1, 5, 19 | it expands itself into a glassy lake of peace. Now it forms
1630 1, 2, 10 | both ties,~The drawn sword gleams against the skies."~Thus
1631 Appen, 2, 2 | as the water of a river glides continually, or the flame
1632 1, 2, 11 | day the sun shone on the glittering armour of marching~soldiers.
1633 1, 5, 2 | man, but wrap it in deeper gloom. Let us raise a few questions
1634 1, 7, 1 | constantly crestfallen and gloomy as if born pessimists. The
1635 1, 4, 18 | infinite unfoldment of His glories in man.~
1636 1, 4, 4 | heaven, supports the earth, glorifies the sun and moon, gives
1637 1, 8, 1 | supposed it to be a mouse gnawing at the inside of the box;
1638 1, 6 (2) | Go-i in Japanese, mostly used
1639 1, 2, 3 | In 1250 the ex-Emperor Go-sa-ga (1243-1246) sent a special
1640 1, 2 (1) | that monastery. The Emperor Go-saga (1243-1246), an admirer
1641 1, 6, 9 | mental source." Niu Teu (Go-zu) also says: "When mind arises,
1642 1, 8, 9 | lived in Mount Niu Teu2 (Go-zu-san) he used to receive every
1643 1, 8 (2) | founder of the Niu Teu School (Go-zu-zen) of Zen, who died ill A.D.
1644 1, 7, 4 | which every creature is goaded is in itself unblessedness,'
1645 1, 5, 20 | to hear the news from the goddess of peace. A time will surely
1646 1, 5, 3 | same time, it abounds with godly deeds. This is the reason
1647 1, 1 (1) | this Yoga, be beholds the gold-coloured maker, the lord, the person,
1648 1, 4, 2 | generations by religious goldsmiths; but it has too much fixity
1649 1, 2, 7 | and said: 'This ghostly good-for-nothing creature! A few minutes
1650 1, 5, 1 | barely out of his inborn good-nature.' After enumerating some
1651 1, 1, 1 | find it in the so-called Gospel of Buddha anymore than you
1652 1, 8, 13 | represents a smiling monk, gourd in hand, talking with a
1653 1, 7, 8 | ideal, and not as a law governing life. This is probably due
1654 1, 8, 12 | meritorious, because all the governmental works are done by his ministers
1655 Appen, 1 | creating peace between the governors and the governed, while
1656 1, 2, 7 | take leave of you, be so gracious as to direct him properly.
1657 Appen, 3 (2) | Sudden, while others to the Gradual, Teachings. If there were
1658 1, 4, 4 | feed on vegetables are the grand-children of earth, and that men who
1659 1, 4, 4 | life which pervades the grandest as well as the minutest
1660 1, 4, 14 | still beams."~It is not only grandeur and sublimity that indicate
1661 Appen, Intro | origin is the father or the grandfather, as we are descended from
1662 1, 4, 9 | if there be eternal life granted for their souls, it must
1663 1, 7, 11 | is sure to be aroused to grapple with it. Even delicate girls
1664 1, 6, 18 | but are not smooth, green grasses more common still?' Can
1665 1, 7, 1 | deny themselves sensual gratifications, and keep themselves aloof
1666 1, 7, 1 | happiness. But one desire gratified begets another stronger
1667 1, 7, 7 | higher the position the graver the responsibilities, the
1668 1, 4, 4 | subsist on animals are the great-grand-children of earth.' If there be no
1669 1, 4, 8 | grandchildren, from grandchildren to great-grandchildren, and flows on through generation
1670 1, 3, 3 | doctrine and appreciate the greatness of Buddhahood, thought it
1671 1, 7, 10 | important relation to the Greek philosopher has nothing
1672 1, 2, 9 | bank the rivulet flows;~Greener than moss tiny grass grows.~
1673 1, 5, 20 | saying, that every nation groans under the burden of cannons
1674 1, 4, 4 | reaches and towers,~And groping blindly above it for light,~
1675 Appen, Pref | right number in the balanced group of characters. In addition
1676 1, 6, 17 | describe the masses and grouping of material things, but
1677 1, 8, 13 | tracks on the ground.~"The grove is deep, and so~Is my desire.~
1678 1, 5, 2 | nations, and children than grownup people. Is this not contrary
1679 1, 8, 4 | jealousy, sorrow, worry, grudge, and fear always untune
1680 1, 6, 1 | effort of the confused to guess at Enlightenment is often
1681 1, 1, 3 | from the lips of his new guest, extolling his virtues,
1682 1, 7, 1 | like legs. They should be guided by the eye of reason. No
1683 1, 7, 8 | who kills him will be held guiltless; there is no prohibition
1684 1, 7 (1) | 1746-1821), who published Gun-sho-rui-zu in 1782.
1685 1, 1 (1) | first, into Chinese by Gunabbadra, in A.D. 443; secondly,
1686 1, 2 (2) | Ten Dai Sect, known as Den Gyo Dai Shi.~
1687 1, 2 (2) | Northern School of Zen under Gyo-hyo (died in 797), and afterwards
1688 1, 2 (1) | who first earned Zen under Gyo-yu, a disciple of Ei-sai, and
1689 1, 7 (2) | Dr. H. Kato seems to have thought
1690 1, 5 (1) | The last Emperor of the Ha dynasty, notorious for his
1691 1, 8, 5 | the Sitting in Meditation.~Habit comes out of practice, and
1692 1, 6, 13 | quite unsuitable for human habitation, and the whole of mankind
1693 1, 7, 9 | dried up. When I arrive at Hades, they will be ruined at
1694 1, 4, 11 | activities of all this. Haeckel says, not without reason: "
1695 1, 2 (2) | he studied Zen under Fuh Hai (Buk-kai), who belonged
1696 1, 1 (1) | Chinese literary men; Pei Hiu (Hai-kyu, flourished 827-856), the
1697 1, Intro | actions as the lifting up of a hair-brush, or by the tapping of the
1698 1, 3, 1 | arguing and explaining with hair-splitting reasonings, and attain no
1699 1, 1, 1 | 14. Nagarjuna.~~~~23. Haklanayaças.~~~~~~5. Dhrtaka.~~~~15.
1700 Appen, 1 (6) | Poh I (Haku-i), the elder brother of Tsi,
1701 1, 7 (4) | as Will and Idea' (R. B. Haldane and J. Kemp's translation,
1702 Appen, 4 | the external.~Alas! O ye half-educated scholars who adhere to imperfect
1703 1, 1, 4 | from being one of those half-hearted visitors who knocked the
1704 1, 5, 10 | escape for him, and he was half-naked, he crouched behind the
1705 1, 5, 16 | every means to restore the half-starved man to his home. It was
1706 1, 2, 5 | be reluctant to give his halo?" This anecdote clearly
1707 1, 3, 7 | below it. Laying aside his hammer and chisel, Phien went up
1708 1, 5, 19 | for actually we hear His hammer-strokes resounding through heaven
1709 1, 4, 2 | chain, being polished and hammered through generations by religious
1710 Appen, Pref | contemporary Confucianist scholar, Han Tui Chi (Kan-tai-shi, who
1711 1, 1 (1) | his age; Fan Chung Ngan (Han-chu an, flourished 1008-1052),
1712 1, 7 (1) | Hanawa (1746-1821), who published
1713 1, 5, 16 | home and leads a life of hand-to-mouth as a coolie. How miserable
1714 Appen, 2 (3) | who stand with their bands hanging down. Not to kill is humanity.
1715 1, 6 (1) | and the nail on which it hangs, for if the nail is pulled
1716 1, 1, 2 | to smile at every face he happens to see and would~talk sociably;
1717 1, 8, 16 | was, perhaps, one of the happiest persons that Japan ever
1718 1, 6, 8 | This intellectual tendency hardens and petrifies the living
1719 1, 8, 4 | they turned back without harming even a hair of the old Buddhist.1~
1720 1, 6, 3 | and mind so as to form an harmonious whole of mental as well
1721 1, 8, 16 | call of death would then harmoniously satisfy his legitimate craving
1722 1, 4, 13 | rays and Æolus play on his harp, wreathes spring with flowers,
1723 1, 7 (4) | vol. iii., pp. 384-386); Hartman, 'Philosophy of the Unconsciousness' (
1724 1, 2, 11 | practiser of Zen. One was Haru-nobu1 (Take-da, died in 1573),
1725 1, 4, 4 | enriches the field with harvest, gives animals beauty and
1726 | hast
1727 1, 2, 12 | slowly rising, said: 'Do not hasten to lose your head. It is
1728 1, 2 (1) | in 1244 by Yoshi-shige (Hatano), the feudal lord who invited
1729 1, 8 (1) | Hatha Yoga, pp. 112, 113.
1730 1, 8, 2 | pictures, watches, chains, hats, bonnets, rings, bracelets,
1731 1, 8, 5 | putting it right under your haunch. Keep your body so erect
1732 1, 3, 8 | life, exempt from public haunt,~Finds tongues in trees,
1733 1, 8, 4 | ever upset by petty cares, haunted by the fearful phantoms
1734 1, 2, 11 | sweeping wind into Shin-gen's head-quarters, down came a blow of the
1735 1, 8, 4 | number of students at the headquarters of the army, of which he
1736 1, 1 (1) | Yoga they call lightness, healthiness, steadiness, a good complexion,
1737 1, 4, 7 | of pus and blood, a mere heap of rotten flesh and broken
1738 1, 4, 15 | even if it be buried in the heaps of dust. Its divine light
1739 1, 5, 14 | observers who adhere to the Hedonistic theory. Thirdly, it conduces
1740 1, 8, 15 | of them are, all of them, helped by the mysterious influence
1741 1, 5, 12 | and be ever merciful and helpful towards all creatures. They
1742 1, 6, 13 | tell us that we men are helpless, sinful, hopeless, and miserable
1743 1, 8, 6 | lungs a support, and also helps to fill the highest part
1744 1, 7, 3 | with the left; the left hemisphere of the brain with that of
1745 1, 7, 12 | with death. Shin-ran2 and Hen-en3 established their respective
1746 1, 1, 6 | master, "I have absolved you. Henceforth live up to Buddha, Dharma,
1747 Appen, 3, 5 | ourselves to be a common herd of lowly beings. Some regarded
1748 Appen, Intro (2)| some of them, are meant here-that is, Hinayanists and Dharma-laksanists.~
1749 1, 2, 4 | was the nominal rank and hereditary birth. On the contrary,
1750 1, 1, 4 | have pacified your mind." Hereon Shang Kwang was instantly
1751 1, 3 (1) | were the fabrication of heretics or of the Evil One, and
1752 1, 2, 11 | stratagem of a rival lord. The heroic battles waged by these two
1753 1, 2, 10 | inspire the Japanese with heroism. He is the best specimen
1754 | hers
1755 | herself
1756 1, 6, 3 | spiritualists themselves hesitate to assert the existence
1757 1, 1, 11 | The Empress Tseh Tien Wa Heu,1 the real ruler of China
1758 1, 8, 3 | safe, even if his body was hewed by the traitors' swords.
1759 1, 3, 5 | doubt anything at all."~Hian Yen (Kyo-gen) read it through
1760 1, 1 (2) | Tsing Tsz (Jo-ji) and Chan Hieh (Shin-ketsu, lived about
1761 1, 2 (1) | So To school. (2) Wu Wei Hien Hüeh (Go-i-ken-ketsu. 'Explanation
1762 1, 3, 6 | Flowers are the beautiful hieroglyphics of Nature with which she
1763 1, 1 (1) | attention (dharana) for him-viz., if he presses the tip
1764 Appen, 2 (4) | is the aim and end of the Hinayanist philosophy.~
1765 1, 8, 14 | Zen is Nirvana, not in the Hinayanistic sense of the term, but in
1766 1, 5, 7 | which subserve and never hinder human interests either material
1767 1, 4, 12 | impossible; anger, when it is hindered by others; joy, when it
1768 1, 3, 4 | that they were rather a hindrance to his spiritual growth,
1769 1, 8, 3 | having had a boil on his hip, sent for a doctor, who
1770 1, 8, 16 | gives us nothing in vain. Hisa-nobu (Ko-yama) was, perhaps,
1771 1, 1 (2) | Ku-zan, died in 1657), a Zen historian and author, and his prominent
1772 1, 3, 4 | encumbered with legendary histories, stories of miracles, and
1773 1, 5 (1) | expression first occurs in Ho-bo-dan-kyo of the Sixth Patriarch,
1774 1, 4, 3 | of evils!" while Pao Fuh (Ho-fuku) answered to the same question: "
1775 1, 7, 12 | calamity and conquered it. Ho-nen is said to have been still
1776 1, 1 (1) | most important: Pang Yun (Ho-on, flourished in 785-804),
1777 1, 3, 5 | and came down. Pao Chi (Ho-shi), a Buddhist tutor to the
1778 1, 1, 12 | for instance, Fah Tah (Ho-tatsu), a monk who had read over
1779 1, 8, 9 | spirit: "When Fah Yung (Ho-yu) lived in Mount Niu Teu2 (
1780 1, 7, 8 | s cold is come, and the hoar-frost and snow are falling, that
1781 1, 8, 4 | Christians; we want your hoary head." So saying they were
1782 1, 6, 18 | Let us 'enter the Holy of Holies in admiration and wonder.'~
1783 1, 7, 1 | of fame to his tail, the hollow noise of which drives him
1784 1, 4, 14 | thunder. The flowers of the hollyhock turn towards the sun, looking
1785 1, 1, 13 | that they might do proper homage to it. Within some one hundred
1786 1, 5, 11 | honest and good in their homesteads, but turn out to be base
1787 1, 5, 7 | such horrible crimes as homicide and parricide are intended
1788 1, 2 (1) | Nobu-naga (O-da) in 1582. See Hon-cho-ko-so-den.~
1789 1, 8, 3 | trampled down under the brutal hoofs of bodily passion. For example,
1790 1, 4, 10 | mankind in general, can be hoped. Our ideal, however unpractical
1791 1, Intro | well as by warlike, sturdy hordes, during some twenty-five
1792 1, 7, 6 | survives the hard teeth.' Horned creatures are destitute
1793 1, 7, 6 | sharp-tusked creatures lack horns. Winged animals are not
1794 1, 8, 3 | wanton, tame it down, as a horse-breaker does his wild horse. When
1795 1, 4, 6 | shape. Tapping it with his horse-switch, he asked it saying: 'Did
1796 1, 2, 11 | furnace.' Afterwards the horseman was known to have been Ken-shin
1797 Appen, 1 (4) | Etiquette, (4) Archery, (5) Horsemanship, (6) Music.
1798 1, 1 (2) | An ornamental brush (Hos-su) often carried by Zen teachers.~
1799 1, 1, 3 | our conduct?" The royal host, in all probability, expected
1800 1, 8, 1 | went down into the yard, hotly pursued by the people. He
1801 1, 2, 12 | common people, ordering every householder to build a Buddhist altar
1802 1, 2, 7 | Zen discipline under Obak (Huang Po in Chinese, who died
1803 1, 2 (1) | school. (2) Wu Wei Hien Hüeh (Go-i-ken-ketsu. 'Explanation
1804 1, 5 (1) | the reputed author of Tai Huen (Tai-gen) and Fah Yen (Ho-gen).
1805 1, 7, 10 | no life at all.~Professor Hugo Münsterberg finds no value,
1806 1, 7, 13 | ordained by Providence or the Hum-total of the fruits of his actions
1807 1, 6, 6 | into race-egoism, then into human-egoism, then into living-being-egoism,
1808 1, 5, 9 | Tsz (So-shi) remarks in a humorous way to the following~effect: "
1809 1, 4, 5 | life. One of our friends humorously observed: "Everything in
1810 1, 4, 10 | not shed tears over those hunger-bitten children who cower in the
1811 1, 7, 11 | but for it. Most people hunt after pleasure, look for
1812 1, 7, 8 | At the same time) Zze Lu hurriedly seized a shield and began
1813 1, 8, 16 | umbrella and met with a shower. Hurrying up to go home, he stumbled
1814 1, 6, 9 | on hearing the bell: "It hurts, it pains." Then an attendant
1815 1, 8, 4 | A man asked Poh Chang (Hyaku-jo): "How shall I learn the
1816 1, 7, 8 | the strict observance of hygienic rules, and not by the keeping
1817 1, 1 (2) | published in 1101 by Wei Poh (I-haku).~(4) Lien Tang Luh (Ren-O-roku),
1818 1, 6, 16 | Kyo-zan) asked Wei Shan (I-san): 'What shall we do when
1819 Appen, 2 (5) | the Killer of thieves (i.e., passions), means one who
1820 1, 7, 11 | in which we have snow and ice. Spring, of course, pleases
1821 1, 7, 12 | from eye disease? Ho Ki Ichi,1 a great blind scholar,
1822 1, 6, 16 | some philosophers called idealists. The third is 'the deprivation
1823 1, 4, 18 | theories are discoveries. New ideals realized or new desires
1824 1, 4, 13 | its spirit. To be alive is identically the same as to be spiritual.
1825 1, 6, 2 | mutually dependent, can be identified. In like manner fire~and
1826 1, 6, 11 | Reality.~But extreme Idealism identifies 'to be' with 'to be known,'
1827 1, 7, 7 | foe." "Honesty is next to idiocy." "Men of genius," says
1828 1, Intro | far from being a form of idol-worship; nay, it sometimes even
1829 1, 4, 2 | sense of the term, nor is it idolatrous, as Christian missionaries
1830 1, Intro | are used to call Buddhism idolatry, yet Zen can never be called
1831 1, 6, 13 | present existence, are to be ignored and despised. We have no
1832 1, 7, 11 | success, and complain of pain, ill-luck, and failure. It does not
1833 1, 2, 10 | another for the sake of the ill-starred Emperor Go-dai-go (1319-
1834 1, 6, 3 | Again he1 says: "With this illegitimate hypothesis of annihilation
1835 1, 4, 13 | that sends forth Aurora to illuminate the sky, that makes Diana
1836 1, 4, 2 | These examples fully illustrate Zen's attitude towards the
1837 Appen, 2, 3 | diseased' in the eye, who imagines that~he sees various things (
1838 1, 4, 4 | dead clod of earth to be imbued with the divine life, just
1839 1, 6, 10 | an opal after all, but an imitation.'~Idealism is a most potent
1840 1, 4, 17 | He is the creative force immanent in the universe; some, Path,
1841 1, 2, 9 | reverend sir," said. he, "an imminent peril threatens the land." "
1842 1, 6, 4 | foundation on which every form of immorality has its being. I challenge
1843 1, 4, 4 | mould;~And so it is that I impart~Perfume to them, whoever
1844 1, 7, 6 | governs all things equally and impartially. First let us observe the
1845 1, 6, 17 | absolutely cut off by an impassable gulf from the real seat
1846 1, 8, 4 | doubts, melancholies, that impede your speed in the race of
1847 1, 8, 4 | presence of mind under an impending danger, even in the presence
1848 1, 4, 11 | first in inert matter as impenetrability, or affinity, or mechanical
1849 Appen, 2, 1 | is as much material and impenetrable as the eyes, ears, hands,
1850 Appen, 3 (2) | omnipresent, spiritual, impersonal, free from all illusions.
1851 1, 1, 7 | admired all the more the imperturbable patriarch, and bestowed
1852 1, 3, 4 | absurdities, and thought it impious to abandon them. Kaiseki,1
1853 1, 5, 3 | extirpate man's bad nature implanted within him at his origin?
1854 1, 8, 1 | grasped the profound meaning implied in these problems, how they
1855 1, 7, 2 | null, is nought, is silence implying sound.'~No matter what these
1856 Appen, 2 (3) | objects exist, leaves the impression of the seed-ideas on its
1857 1, 7, 9 | wisdom!'1 Even if we might be imprisoned in the bottomless bell,
1858 1, Intro | breathing exercise remarkably improves one's physical condition
1859 Appen, 2, 2 | which (in their turn) give impulse to the will and bring forth
1860 1, 7, 8 | fresh air strengthens and impure air chokes us, so good conduct
1861 1, 1, 11 | Kwang Cheu, where Yin Tsung (In-shu), the abbot, was giving
1862 1, 6, 5 | perished owing to their inability to follow her steps! How
1863 1, 2, 13 | thirty years remained in inactivity; but since the Russo-Japanese
1864 1, 6, 2 | screw and a machine is quite inadequate to show the interdependence
1865 1, 7, 4 | everything, declares itself to be incapable of knowing anything in its
1866 1, 2, 13 | self-sacrifice. We can find an incarnation of Bushido in the late General
1867 1, 4 (1) | of Zen are full of such incidents.~
1868 1, 7, 5 | its ideal heaven, then, incited by shame, it tries a higher
1869 1, 4, 13 | put forth blossoms, that incites animals to be energetic,
1870 1, 8, 3 | under a cold shower-bath in inclement weather, not to be nervous
1871 1, 2 (1) | essays followed, which are included in his great work, entitled
1872 1, 7, 3 | by gain; convenience by inconvenience; good by evil; rise by fall;
1873 1, 7, 12 | with a smile: "Why, how inconvenient are your eyes!" Where there
1874 1, 3 (6) | also gives in detail an incredible account about Gotama's death.~
1875 1, 7, 1 | among us? These slaves are incredibly loyal to, and incessantly
1876 1, 7, 4 | or material, the more he incurs pain not yet experienced.
1877 1, 3 (1) | when his disciples acted indecently, while those of the Mahayana
1878 1, 2 (2) | Men-zan (1683-1769), whose indefatigable works on the exposition
1879 1, 4, 3 | unnamable, indescribable, and indefinable, but we provisionally call
1880 1, 2, 4 | was the time when Japan's independence was endangered by Kublai,
1881 1, 7, 10 | the relationship entirely independent-of time, space, and causality,
1882 1, 4, 3 | Thus Buddha is unnamable, indescribable, and indefinable, but we
1883 1, 1 (1) | to be one in the Highest Indestructible (in the pratyagatman or
1884 1, 3, 6 | of Nature with which she indicates how much she loves us."
1885 1, 6, 3 | death of its body which individualizes it, it will cease to be
1886 Appen, 2 (5) | are born by virtue of the individualizing Karma.'~
1887 Appen, 4 | For instance, reverence or indolence in the previous existence,
1888 1, 4, 13 | clothes autumn with gold, that induces plants to put forth blossoms,
1889 1, 7, 1 | wayward and blind, if he be indulgent to it. It is of capital
1890 1, 7, 8 | morality, but by economical and industrial activity. The moral conduct
1891 1, 8, 7 | of purity, let open your inestimable treasure of virtue, bring
1892 1, 7, 8 | at large. And the bad are inevitably recompensed with their own
1893 1, 2, 2 | increased, he was troubled by inexpressible doubts and fears, as is
1894 1, 1, 8 | who being educated from infancy, distinguished himself as
1895 1, 6, 7 | hypothesis to right judgment; and inference and argument to realization.~
1896 Appen, 2 (4) | A. 'Wrong thoughts and inferences.'~
1897 1, 4, 15 | the mind that reasons and infers; nor is it the mind that
1898 1, 6, 4 | parents of theirs; and ad infinitum. In brief, all my forefathers
1899 1, 1, 7 | that be was too aged and infirm to visit the august personage.
1900 Appen, 2 (3) | things, for fear of their inflicting injuries on oneself.'~
1901 1, Intro (2)| Buddhism,' and is one of the influential religious societies in Japan.
1902 1, 3 (1) | so-called Ten Indulgences, infringing the rules of the Order,
1903 1, 3, 3 | of the term, yet they are ingeniously invented by Ten Dai Dai
1904 1, 7, 8 | the part of the mother and ingratitude on the part of the children
1905 Appen, 1 (1) | previous life a son to Li, an inhabitant of Küh Yang, and that he
1906 1, 8, 6 | Avoid a jerking series of inhalations, and strive to attain a
1907 1, 8, 6 | Breathing through the nostrils, inhale steadily, first filling
1908 1, 5, 21 | wolfish disposition that we inherited from our brute ancestors,
1909 1, 5, 7 | also be bad, because of its inhumanity.~The idea of good and bad,
1910 1, 1, 7 | Sin (Do-shin), who being initiated at the age of fourteen,
1911 1, 1, 5 | in China resulted in the initiation of a number of disciples,
1912 1, 8, 3 | Imagine that you are not a bit injured, even if it streams blood;
1913 1, 5, 7 | motive; and it is bad when it injures interests, material or spiritual,
1914 1, 5, 7 | is bad when it inflicts injury on another individual or
1915 1, 6, 7 | anger and hatred against injustice, cruelty, and dishonesty,
1916 1, 4, 10 | temple (of Buddha)?" "An innocent girl," replied the teacher. "
1917 1, 3, 2 | new truth. Zen needs no Inquisition. It never compelled nor
1918 1, 6, 11 | food in relation to some insects, as a world in relation
1919 1, 8, 5 | statesmen, ambitious or insincere persons. You must not sit
1920 1, 5, 19 | circles of society, that insincerity, cowardice, and double-tongue
1921 1, 7, 12 | prism which can separate the insipid white light of existence
1922 1, 2, 4 | effeminated by their ease, made insipient by their debauchery, they
1923 1, 7, 2 | contrary, religious optimists insist that there must not be any
1924 1, 1, 11 | wind." Thus each of them insisted on his own one-sided view,
1925 1, 7, 10 | tautology? He is in the right in insisting that life can be seen from
1926 1, 6, 17 | strivings, and manifold ideas, inspirations, aspirations, is absolutely
1927 1, 3, 2 | this actual life as its inspired pages.~
1928 1, 4, 4 | Being, who moves, stirs, inspires, enlivens, and vitalizes
1929 1, 8, 5 | for some time either the inspiring or the expiring breaths
1930 1, 4, 12 | customs, enacted laws, and instituted political and educational
1931 1, 1, 4 | different from that of ordinary instructors of learning. He would not
1932 1, 6, 5 | disciplines, punishes, and instructs him. His body is of her
1933 1, 6, 3 | And it acts through the instrumentality of the mind and body in
1934 1, 1 (1) | ii. 8-13).~"When the five instruments of knowledge stand still
1935 1, 8, 5 | attachment. Avoid the Three Insufficiencies-that is to say, insufficient
1936 1, 3, 4 | draw his sword at another insult. Then the teacher said smilingly: "
1937 1, 5, 4 | theory, too, has to encounter insurmountable difficulties. How could
1938 1, 5, 11 | to be good, treason and insurrection should likewise be so. Therefore
1939 1, 6, 2 | concerned, that mind, the intangible, has been formed to don
1940 1, 6, 17 | He would be confined to integrations and dissipations of matter
1941 1, 6, 2 | matter in order to become an intelligible existence at all; matter,
1942 1, 5, 2 | he is naturally given to intemperance and wantonness. As he has
1943 1, 7, 2 | blessed gifts of heaven to the intemperate,' but accursed poison to
1944 1, 2, 1 | again in 1187, this time intending to make pilgrimage to India;
1945 1, 6, 2 | their relation is perfectly interdependent, and the relation is not
1946 1, Intro | comparative religion with an interesting subject for his research.~
1947 1, 4, 10 | development, social betterment, international peace, reformation of mankind
1948 1, 3 (1) | Hinayanism to have given interpretations to a noted Mahayana book,
1949 1, 7, 10 | as observed only in the interrelated-will-attitude point of view the whole
1950 1, 6 (1) | in what respects does the interrelation between mind and body resemble
1951 1, 3 (1) | Council of Patna.~In the introductory book of Ekottaragama (Anguttara
1952 Appen, 2 (4) | soiled-mind-knowledge), or an introspective faculty; (8) Alaya-vijñana (
1953 1, 2, 9 | splendid victory over the invaders, almost all of whom perished
1954 1, 2, 8 | was in China, where the invading army of Yuen spread terror
1955 1, 5, 14 | theory. Secondly, it is invariably accompanied by a feeling
1956 1, 5, 21 | various discoveries and inventions have been made that may
1957 1, 5, 2 | think, why do you call the inventors of that deceiving art sages?
1958 1, 6, 15 | beyond appearances? They investigated all the possible presentations
1959 Appen, Intro | perfect and best of all, in investigating thousands of things and
1960 1, 1 (1) | meditation, fixed attention, investigation, absorption-these are called
1961 1, Intro | unfamiliar to non-Buddhist investigators.~It is hardly justifiable
1962 1, 6, 4 | also mine. The same blood invigorated the king as well as the
1963 1, 2, 9 | building great temples2 and inviting best Chinese Zen teachers.3~
1964 1, 5, 18 | our own salvation. Let us invoke Buddha, whose boundless
1965 1, 4, 1 | fathomless wisdom whom he invokes.~
1966 1, 5, 14 | of morality. Fourthly, it involves the control or sacrifice
1967 1, 7, 8 | distress? Therefore, looking inwards and examining myself, I
1968 1, 8, 16 | Satan, thrown down by the ire of God into Hell's fiery
1969 1, 4, 2 | and the doctrine too much irrelevant with and uncongenial to
1970 1, 3, 4 | folk-lore. Nothing is more irreligious than to persecute the seekers
1971 1, 3, 4 | freely makes use of them irrespective of Mahayana or Hinayana.
1972 1, 2 (2) | first taught by Bai-gan (Ishi-da), and is the reconciliation
1973 1, 7, 11 | for its frost and snow. As Issai1 (Sato) has aptly put it: "
1974 1, 2 (2) | Gu-do (1579-1661); in its Isshi (1608-1646); in its Taku-an (
1975 1, 7, 5 | clouded by falsehood, then it issues forth with its greater light.
1976 1, 6, 14 | reality as food, and eat it-to their satisfaction. A reality
1977 1, 1, 1 | 472. King Teh Chwen Tang Iuh (Kei-toku-den-to-roku),
1978 1, 2 (2) | tutor of the third Shogun, Iye-mitsu; in its Haku-in (1667-1751),
1979 1, 2, 12 | was at last restored by Iye-yasu, the founder of the Toku-gana
1980 1, 2 (3) | and Yaku-o's disciple, Jaku-shitsu, became the founder of Yo-genji-ha,
1981 1, 5, 16 | casting himself away into the jaw of perdition. Shakya Muni,
1982 1, 7, 12 | doomed to be victims for the jaws of the environment? It is
1983 1, 1, 1 | 11. Punyayaças.~~~~20. Jayata.~~~~~~2. Ananda.~~~~12.
1984 1, 4, 3 | under the appellation of Jehovah, just as the Hindu differs
1985 1, 8, 6 | uniform movement. Avoid a jerking series of inhalations, and
1986 1, 4, 3 | the Hindu differs from the Jew. In like manner the Being
1987 1, 1, 8 | the venerable Shang Sin (Jin-shu) was most noted for his
1988 1, 2 (2) | Mu-tan, Dai-tetsu, and Jip-po, are best known. Tai-gen (
1989 Appen, 4 (3) | translated into Chinese by Jñanagupta.~
1990 1, 3 (1) | Dharma-skandha-pada, Samgiti-paryaya-pada, Jñanaprasthana-çastra, Abhidharma-kosa-çastra,
1991 1, 1 (2) | E-gen-zoku-ryaku), by Tsing Chu (Jo-chu).~(11) Ki Tang Luh (Kei-to-roku),
1992 1, 1 (2) | latter Tsing Tu Sin Yao (Jo-do-sin-yo), in order to further the
1993 1, 1 (2) | was followed by Tsing Tsz (Jo-ji) and Chan Hieh (Shin-ketsu,
1994 1, 8 (3) | Kei-zan (Jo-kin), the founder of So-ji-ji,
1995 1, 4, 14 | divine law. Therefore Teu Tsz Jo-shi), pointing to a stone in
1996 1, 1 (1) | several sects, of which Jodo Shu and Shin Shu are the
1997 1, 3, 7 | that is toilsome and the joinings do not fit. If the movements
1998 1, 8, 16 | to live to all eternity, jostling, colliding, bumping, trampling
1999 1, 2 (2) | The Journal of the Pali Text Society,
2000 1, 8, 16 | the reason why he was so joyful, he answered: "I have really
2001 1, 7, 12 | to have been still more joyous and contented when be bad
2002 1, 7, 12 | not, but contentedly and joyously they met with their inevitable
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