Buddhism Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...
Life And Change
A peculiar phase of life is change which appears in the form ...
The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
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...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...
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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