Samurai Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists[FN#214] maintain that there are on e...
The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...
Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followi...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
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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