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Great Men And Nature
All great men, whether they be poets or scientists or religio...

Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...

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 Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...

The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...

Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...

The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...

Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...

The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...

The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...

Epicureanism And Life
There are a good many people always buoyant in spirit and mir...

Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...

Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...

Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...

Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...

There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...

Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...

Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...

Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...




All The Worlds In Ten Directions Are Buddha's Holy Land








We are to resume this problem in the following chapter. Suffice it
to say for the present it is the law of Universal Life that
manifoldness is in unity, and unity is in manifoldness; difference is
in agreement, and agreement in difference; confliction is in harmony,
and harmony in confliction; parts are in the whole, and the whole is
in parts; constancy is in change, and change in constancy; good is in
bad, and bad in good; integration is in disintegration, and
disintegration is in integration; peace is in disturbance, and
disturbance in peace. We can find something celestial among the
earthly. We can notice something glorious in the midst of the base
and degenerated.

'There are nettles everywhere, but are not smooth, green grasses more
common still?' Can you recognize something awe-inspiring in the rise
and fall of nations? Can you not recognize something undisturbed and
peaceful among disturbance and trouble? Has not even grass some
meaning? Does not even a stone tell the mystery of Life? Does not
the immutable law of good sway over human affairs after all, as
Tennyson says-

I can but trust that good shall fall
At last-far off-at last, to all.

Has not each of us a light within him, whatever degrees of lustre
there may be? Was Washington in the wrong when he said: Labour to
keep alive in your heart that little spark of celestial fire called
conscience.

We are sure that we can realize the celestial bliss in this very
world, if we keep alive the Enlightened Consciousness, of which
Bodhidharma and his followers showed the example. 'All the worlds in
ten directions are Buddha's Holy Lands!' That Land of Bliss and
Glory exists above us, under us, around us, within us, without us, if
we open our eyes to see. 'Nirvana is in life itself,' if we enjoy it
with admiration and love. Life and death are the life of Buddha,
says Do-gen. Everywhere the Elysian gates stand open, if we do not
shut them up by ourselves. Shall we starve ourselves refusing to
accept the rich bounty which the Blessed Life offers to us? Shall we
perish in the darkness of scepticism, shutting our eyes to the light
of Tathagata? Shall we suffer from innumerable pains in the
self-created hell where remorse, jealousy, and hatred feed the fire
of anger? Let us pray to Buddha, not in word only, but in the deed
of generosity and tolerance, in the character noble and loving, and
in the personality sublime and good. Let us pray to Buddha to save
us from the hell of greed and folly, to deliver us from the thraldom
of temptation. Let us 'enter the Holy of Holies in admiration and
wonder.'






Next: Epicureanism And Life

Previous: Personalism Of B P Bowne



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