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Buddhism

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

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...

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

The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or ...

The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...

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

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

Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...

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 ...

Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

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

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

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

The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...

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

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

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, see...

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




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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