Samurai Real Self
If there be no individual soul either in mind or body, where ...
Personalism Of B P Bowne
B. P. Bowne[FN#204] says: They (phenomena) are not phantoms o...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
To sit in Meditation is not the only method of practising Zaz...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
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...
The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...
Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
Man Is Both Good-natured And Bad-natured According To Yan Hiung
According to Yang Hiung and his followers, good is no less re...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
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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