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Buddhism

The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...

An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...

Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...

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

The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...

There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...

Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...

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

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

The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...

Real Self
If there be no individual soul either in mind or body, where ...

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

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

The Law Of Balance
Nature governs the world with her law of balance. She puts t...

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

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

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

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...

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




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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