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

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

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

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

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

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

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

Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...

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

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

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...

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

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

Life And Change
A peculiar phase of life is change which appears in the form ...

Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...

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

The Social State Of Japan When Zen Was Established By Ei-sai And Do-gen
Now we have to observe the condition of the country when Zen ...

The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...

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

The Mystery Of Life

Thus far we have pointed out the inevitable conflictions in life in
order to prepare ourselves for an insight into the depth of life. We
are far from being pessimistic, for we believe that life consists in
confliction, but that confliction does not end in confliction, but in
a new form of harmony. Hope comes to conflict with fear, and is
often threatened with losing its hold on mind; then it renews its
life and takes root still deeper than before. Peace is often
disturbed with wars, but then it gains a still firmer ground than
ever. Happiness is driven out of mind by melancholy, then it is
re-enforced by favourable conditions and returns with double
strength. Spirit is dragged down by matter from its ideal heaven,
then, incited by shame, it tries a higher flight. Good is opposed by
evil, then it gathers more strength and vanquishes its foe. Truth is
clouded by falsehood, then it issues forth with its greater light.
Liberty is endangered by tyranny, then it overthrows it with a
splendid success.

Manifoldness stands out boldly against unity; difference against
agreement; particularity against generality; individuality against
society. Manifoldness, nevertheless, instead of annihilating,
enriches unity; difference, instead of destroying agreement, gives it
variety; particularities, instead of putting an end to generality,
increase its content; individuals, instead of breaking the harmony of
society, strengthen the power of it.

Thus 'Universal Life does not swallow up manifoldness nor extinguish
differences, but it is the only means of bringing to its full
development the detailed content of reality; in particular, it does
not abolish the great oppositions of life and world, but takes them
up into itself and brings them into fruitful relations with each
other.' Therefore 'our life is a mysterious blending of freedom and
necessity, power and limitation, caprice and law; yet these opposites
are constantly seeking and finding a mutual adjustment.'

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