Buddhism Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
In addition to these considerations, which mainly depend on i...
The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...
The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who
Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that sur...
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
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
'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
"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
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
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