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Man Is Bad-natured According To Siun Tsz
The weaknesses of Mencius's theory are fully exposed by anot...

The World Is In The Making
Our assertion is far from assuming that life is now complete,...

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...

Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...

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

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

Man Is Both Good-natured And Bad-natured According To Yan Hiung
According to Yang Hiung and his followers, good is no less re...

Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...

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

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

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

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...

The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...

The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followi...

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

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

Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...

Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...

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




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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