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

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

The Great Person And Small Person
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Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...

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

The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...

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

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

Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...

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

The Buddha Of Mercy
Milton says: Virtue may be assailed, but never hurt; Surp...

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

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

Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...

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

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...

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

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




Shakya Muni And The Prodigal Son








A great trouble with us is that we do not believe in half the good
that we are born with. We are just like the only son of a
well-to-do, as the author of Saddharma-pundarika-sutra[FN#172] tells
us, who, being forgetful of his rich inheritance, leaves his home and
leads a life of hand-to-mouth as a coolie. How miserable it is to
see one, having no faith in his noble endowment, burying the precious
gem of Buddha-nature into the foul rubbish of vices and crimes,
wasting his excellent genius in the exertion that is sure to disgrace
his name, falling a prey to bitter remorse and doubt, and casting
himself away into the jaw of perdition. Shakya Muni, full of
fatherly love towards all beings, looked with compassion on us, his
prodigal son, and used every means to restore the half-starved man to
his home. It was for this that he left the palace and the beloved
wife and son, practised his self-mortification and prolonged
Meditation, attained to Enlightenment, and preached Dharma for
forty-nine years; in other words, all his strength and effort were
focussed on that single aim, which was to bring the prodigal son to
his rich mansion of Buddha-nature. He taught not only by words, but
by his own actual example, that man has Buddha-nature, by the
unfoldment of which he can save himself from the miseries of life and
death, and bring himself to a higher realm than gods. When we are
Enlightened, or when Universal Spirit awakens within us, we open the
inexhaustible store of virtues and excellencies, and can freely make
use of them at our will.


[FN#172] See 'Sacred Books of the East,' vol. xxi., chap. iv., pp.
98-118.






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