Buddhism Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
Epicureanism And Life
There are a good many people always buoyant in spirit and mir...
Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...
The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followin...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
The Establishment Of The Rin Zai School Of Zen In Japan
The Lin Tsi school was started by Nan Yoh, a prominent
Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of
Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
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 name of
soul, just as Indian thinkers believe in the so-called subtle body
entirely distinct from the gross body of flesh and blood. Soul,
according to this belief, is an active principle that unites body and
mind so as to form an harmonious whole of mental as well as bodily
activities. And it acts through the instrumentality of the mind and
body in the present life, and enjoys an eternal life beyond the
grave. It is on this soul that individual immortality is based. It
is immortal Self.
Now, to say nothing of the origin of soul, this long-entertained
belief is hardly good for anything. In the first place, it throws no
light upon the relation of mind and body, because soul is an empty
name for the unity of mind and body, and serves to explain nothing.
On the contrary, it adds another mystery to the already mysterious
relationships between matter and spirit. Secondly, soul should be
conceived as a psychical individual, subject to spacial
determinations--but since it has to be deprived by death of its body
which individualizes it, it will cease to be individuality after
death, to the disappointment of the believer. How could you think
anything purely spiritual and formless existing without blending
together with other things? Thirdly, it fails to gratify the desire,
cherished by the believer, of enjoying eternal life, because soul has
to lose its body, the sole important medium through which it may
enjoy life. Fourthly, soul is taken as a subject matter to receive
in the future life the reward or the punishment from God for our
actions in this life; but the very idea of eternal punishment is
inconsistent with the boundless love of God. Fifthly, it is beyond
all doubt that soul is conceived as an entity, which unifies various
mental faculties and exists as the foundation of individual
personality. But the existence of such soul is quite incompatible
with the well-known pathological fact that it is possible for the
individual to have double or treble or multiple personalities. Thus
the belief in the existence of soul conceived by the common sense
turns out not only to be irrational, but a useless encumbrance on the
religious mind. Therefore Zen declares that there is no such thing
as soul, and that mind and body are one. Hwui Chung (Ye-chu), a
famous disciple of the Sixth Patriarch in China, to quote an example,
one day asked a monk: "Where did you come from?" "I came, sir, from
the South," replied the man. "What doctrine do the masters of the
South teach?" asked Hwui Chung again. "They teach, sir, that body is
mortal, but mind is immortal," was the answer. "That," said the
master, "is the heterodox doctrine of the Atman!" "How do you, sir,"
questioned the monk, "teach about that?" "I teach that the body and
mind are one," was the reply.
For further explanation, see Sho-bo-gen-zo and
Fiske, in his argument against materialism, blames the
denial of immortality, saying: "The materialistic assumption that
there is no such state of things, and that the life of the soul ends
accordingly with the life of the body, is perhaps the most colossal
instance of baseless assumption that is known to the history of
philosophy." But we can say with equal force that the common-sense
assumption that the life of soul continues beyond the grave is,
perhaps, the most colossal instance of baseless assumption that is
known to the history of thought, because, there being no scientific
evidences that give countenance to the assumption, even the
spiritualists themselves hesitate to assert the existence of a ghost
or soul. Again he says: "With this illegitimate hypothesis
of annihilation the materialist transgresses the bounds of experience
quite as widely as the poet who sings of the New Jerusalem with its
river of life and its street of gold. Scientifically speaking, there
is not a particle of evidence for either view." This is as much as
to say there is not a particle of evidence, scientifically speaking,
for the common-sense view of soul, because the poet's description of
the New Jerusalem is nothing but the result of the common-sense
belief of immortality.
'The Destiny of Man,' p. 110.
'The Destiny of Man,' pp. 110, 111.
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