Buddhism Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or
Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
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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