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Buddhism

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...

Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...

The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...

The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the ...

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...

How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

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...

Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...

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

Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...

The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...

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

The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch ...

Life And Change
Transformation and change are the essential features of life;...

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

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...

All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...

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




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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