Buddhism The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...
Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...
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...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of
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
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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