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Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...

Wang Yang Ming (o-yo-mei) And A Thief
One evening when Wang was giving a lecture to a number of stu...

Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...

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

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

The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of ...

Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...

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

Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...

Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...

Enlightened Consciousness
In addition to these considerations, which mainly depend on i...

Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...

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

Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...

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

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

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...




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.'






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