Buddhism The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
If there be no individual soul either in mind or body, where ...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...
The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who
Great Men And Nature
All great men, whether they be poets or scientists or religio...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social animal he
cannot live in isolation. All individual hopes and aspirations
depend on society. Society is reflected in the individual, and the
individual in society. In spite of this, his inborn free will and
love of liberty seek to break away from social ties. He is also a
moral animal, and endowed with love and sympathy. He loves his
fellow-beings, and would fain promote their welfare; but he must be
engaged in constant struggle against them for existence. He
sympathizes even with animals inferior to him, and heartily wishes to
protect them; yet he is doomed to destroy their lives day and night.
He has many a noble aspiration, and often soars aloft by the wings of
imagination into the realm of the ideal; still his material desires
drag him down to the earth. He lives on day by day to continue his
life, but he is unfailingly approaching death at every moment.
The more he secures new pleasure, spiritual or material, the more he
incurs pain not yet experienced. One evil removed only gives place
to another; one advantage gained soon proves itself a disadvantage.
His very reason is the cause of his doubt and suspicion; his
intellect, with which he wants to know everything, declares itself to
be incapable of knowing anything in its real state; his finer
sensibility, which is the sole source of finer pleasure, has to
experience finer suffering. The more he asserts himself, the more he
has to sacrifice himself. These conflictions probably led Kant to
call life "a trial time, wherein most succumb, and in which even the
best does not rejoice in his life." "Men betake themselves," says
Fichte, "to the chase after felicity. . . . But as soon as they
withdraw into themselves and ask themselves, 'Am I now happy?' the
reply comes distinctly from the depth of their soul, 'Oh no; thou art
still just as empty and destitute as before!' . . . They will in the
future life just as vainly seek blessedness as they have sought it in
the present life."
It is not without reason that the pessimistic minds came to conclude
that 'the unrest of unceasing willing and desiring by which every
creature is goaded is in itself unblessedness,' and that 'each
creature is in constant danger, constant agitation, and the whole,
with its restless, meaningless motion, is a tragedy of the most
piteous kind.' 'A creature like the carnivorous animal, who cannot
exist at all without continually destroying and tearing others, may
not feel its brutality, but man, who has to prey on other sentient
beings like the carnivorous, is intelligent enough, as hard fate
would have it, to know and feel his own brutal living.' He must be
the most miserable of all creatures, for he is most conscious of his
own misery. Furthermore, 'he experiences not only the misfortunes
which actually befall him, but in imagination he goes through every
possibility of evil.' Therefore none, from great kings and emperors
down to nameless beggars, can be free from cares and anxieties, which
'ever flit around them like ghosts.'
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