Samurai The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...
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 ...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
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 Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hinayanism.
Transience never fails to deprive us of what is dear and near to us.
It disappoints us in our expectation and hope. It brings out grief,
fear, anguish, and lamentation. It spreads terror and destruction
among families, communities, nations, mankind. It threatens with
perdition the whole earth, the whole universe. Therefore it follows
that life is full of disappointment, sufferings, and miseries, and
that man is like 'a frog in a dry well.' This is the doctrine called
by the Hinayanists the Holy Truth of Suffering.
Again, when Transcience once gets hold of our imagination, we can
easily foresee ruins and disasters in the very midst of prosperity
and happiness, and also old age and ugliness in the prime and youth
of beauty. It gives rise quite naturally to the thought that body is
a bag full of pus and blood, a mere heap of rotten flesh and broken
pieces of bone, a decaying corpse inhabited by innumerable maggots.
This is the doctrine called by the Hinayanists the Holy Truth of
[FN#146] Mahasaptipatthana Suttanta, 7, runs as follows: And,
moreover, bhikkhu, a brother, just as if he had been a body abandoned
in the charnel-field, dead for one, two, or three days, swollen,
turning black and blue, and decomposed, apply that perception to this
very body (of his own), reflecting: 'This body, too, is even so
constituted, is of such a nature, has not got beyond that (fate).'
And, again, Transience holds its tyrannical sway not only over the
material but over the spiritual world. At its touch Atman, or soul,
is brought to nothing. By its call Devas, or celestial beings, are
made to succumb to death. It follows, therefore, that to believe in
Atman, eternal and unchanging, would be a whim of the ignorant. This
is the doctrine called by the Hinayanists the Holy Truth of No-atman.
If, as said, there could be nothing free from Transience, Constancy
should be a gross mistake of the ignorant; if even gods have to die,
Eternity should be no more than a stupid dream of the vulgar; if all
phenomena be flowing and changing, there could be no constant noumena
underlying them. It therefore follows that all things in the
universe are empty and unreal. This is the doctrine called by the
Hinayanists the Holy Truth of Unreality. Thus Hinayana Buddhism,
starting from the doctrine of Transience, arrived at the pessimistic
view of life in its extreme form.
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