New-York tribune. [volume] (New York [N.Y.]) 1866-1924, 1907-02-16
BUDDHISM.
Thoughts from the abbot of Jap
aneSe Monastery.

Right Rev. Soyen Shaku. Svo, PIP. 22O. Open
Court Publishing Company.
At the unregistered place Of Kamakura, In
far away Japan a circlet of pine clad hills
hens In the Engaku Monastery where lives the
sweet souled writer of these sermons Sermons
his translator, Daisetz Teitaro Suzuki has called
these writings. but because there is no better
word in English for them. The Christian church
goer, who always associates sermonizing with
exhortation of some sort. will read the Lord
Abbots word with the feeling that the distin-
guished Buddhist is indulging in philosophy and
psychology. There is no reaching down Of lad
ders from the parapets of Heaven, wrath to
come. but a cool. self-Contained account Of i'm
pressions and personal convictions. The natu-
raj equanimity of Japanese temper gives these
so-Called sermons their quiet coors in large
measure, but working to this same end is their
pedagogical, missionary purpose. The writer
tries to explain the true character of Japanese
Buddhism TO Americans. and in doing he
has confined himself rather closely TO the bare
presentation of the fundamental tenets of the
religion
Naturally, the Lord Abbot is much concerned
with correcting the opinion widespread in Eu-
rope and America, that Buddhism teaches per-
sonal humiliation and passivity. The most care
fully written sermons all deal with either one
or the other of these two suppostions. And the
measure of success attending the preachers
missionary tour through our country and this
printed record Of his endeavors will be gagged
by his skill in disproving current views on
Buddhisms attitude toward these problems
In the opening sermons which are preceded by
a good translation of the Sutra Of forty-two
chapters, the Lord Abbot presents the ground
work of Buddhstic philosophy. much OF which,
like all philosophy, Is not easy reading, but es-
sential TO a sound estimate OF the religion.
Some Of the statements here made will sorely
try the Western mind; for instance, what does
the Abbot mean when he says that Buddhism
recognizes the coeXistence and identity OF the
two principles. sameness and difference? In
clarifying this assertion the author falls back
upon the old mystical hypothesis about the
utter difference between religious insight and
logical thinking. Granting this difference it is
easy for the Buddhist TO say that he intuits the
contradictions Of his philosophy. but cannot. by
the very nature Of the case. prove his position
logically.
The Lord Abbot Will not win many converts.
we fear. for he makes his religion vanity to us
Westerners by insisting upon the complete
breach between religion and science. Religion
being intellectually unanalyzabIe according 10
him, science and philosophy can never reach
truths high and significant mystical intro
spection can attain All this listen TO re-
specially. but refuse 10 accept. The whole drive
and drift of our Occidental life IS away from
such a creed. There IS much that is beautiful
about the moral principles the author here de-
velops. Love OF country. nlial piety, altrusm
and many other virtues shine forth brightly.
And yet they are all more or less Transformed
dampened one might better say-by the great
BuddhisJic principle of Dhyana, or coutcmpla-
ton. Self-win being the supposed root Of all
evil, the Buddhist endeayors - stamp II out.
The Oriental mind does not care so much for the
subjugaton OF natural forces 20 its own Will. the
Abbot says. II does for the deliverance Of
self from its rusory imprisonment Personal
ambition strenuos,ty and scientific eusayement
Of the physical world are perversons True, the
Lord Abbot recognizes tho necessity Of hard
work and even warfare. owing to the imperfect
state OF our world; but the aim and end Of all
striving is wordess, emotioncss absorption in
infinite calm.
This little book VIII probably make clear to
many minds that the difference between the
East and the West is profounder than some have
lately been willing to admit. In the sermons on
war and patriotism the Abbot unequivocally de-
clares that the individual citizen should give up
absolutely everything for the sake II his coun-
trv the obvious assumptions being that the gov
eminent Is always in the right and that the
chief end Of man is TO gorify his nation. twill
be a long time let us hope. before Buddhism,
beautiful as its serene ethics are wins extensive
favor among the rugged, energetic inventive in
dvidualistlc Aryans.