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Buddhism

Life And Change
A peculiar phase of life is change which appears in the form ...

Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...

Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...

Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...

Epicureanism And Life
There are a good many people always buoyant in spirit and mir...

Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...

Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...

The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...

All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...

The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

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...

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...

Man Is Neither Good-natured Nor Bad-natured According To Su Shi
(So-shoku). The difficulty may be avoided by a theory given ...




The Creative Force Of Nature And Humanity








The innate tendency of self-preservation, which manifests itself as
mechanical force or chemical affinity in the inorganic nature,
unfolds itself as the desire of the preservation of species in the
vegetables and animals. See how vegetables fertilize themselves in a
complicated way, and how they spread their seeds far and wide in a
most mysterious manner. A far more developed form of the same desire
is seen in the sexual attachment and parental love of animals. Who
does not know that even the smallest birds defend their young against
every enemy with self -sacrificing courage, and that they bring food
whilst they themselves often starve and grow lean? In human beings
we can observe the various transformations of the self-same desire.
For instance, sorrow or despair is experienced when it is impossible;
anger, when it is hindered by others; joy, when it is fulfilled;
fear, when it is threatened; pleasure, when it is facilitated.
Although it manifests itself as the sexual attachment and parental
love in lower animals, yet its developed forms, such as sympathy,
loyalty, benevolence, mercy, humanity, are observed in human beings.
Again, the creative force in inorganic nature, in order to assert
itself and act more effectively, creates the germ of organic nature,
and gradually ascending the scale of evolution, develops the sense
organs and the nervous system; hence intellectual powers, such as
sensation, perception, imagination, memory, unfold themselves. Thus
the creative force, exerting itself gradually, widens its sphere of
action, and necessitates the union of individuals into families,
clans, tribes, communities, and nations. For the sake of this union
and co-operation they established customs, enacted laws, and
instituted political and educational systems. Furthermore, to
reinforce itself, it gave birth to languages and sciences; and to
enrich itself, morality and religion.






Next: Universal Life Is Universal Spirit

Previous: Everything Is Living According To Zen



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