Buddhism Life And Change
A peculiar phase of life is change which appears in the form ...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...
No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...
In addition to these considerations, which mainly depend on i...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of
Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...
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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