Buddhism The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Man Is Neither Good-natured Nor Bad-natured According To Su Shi
The difficulty may be avoided by a theory given ...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
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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