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Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...

Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...

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

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...

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

The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the ...

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...

The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...

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

The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...

The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen)...

Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...

Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...

The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...

Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...

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

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

Next: Epicureanism And Life

Previous: Personalism Of B P Bowne

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