Buddhism Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
Life And Change
A peculiar phase of life is change which appears in the form ...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...
Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...
Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Man Is Neither Good-natured Nor Bad-natured According To Su Shi
The difficulty may be avoided by a theory given ...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
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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