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Samurai

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

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

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

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

Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches Bud...

Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...

Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...

Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...

Personalism Of B P Bowne
B. P. Bowne[FN#204] says: They (phenomena) are not phantoms o...

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

Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...

Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...

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

The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...

Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...

The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...

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

Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...

Zen And Supernatural Power
Yoga[FN#250] claims that various supernatural powers can be a...

The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...




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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