In most of the other sutras the burden of thought is ontology.
Doctrinally, Buddhism seems to be less a religion than a system of
philosophy. Hundreds of volumes in the canon concern themselves almost
wholly with ontological speculations. The Japanese mind,[3] as described
by those who have studied most acutely and profoundly its manifestations
in language and literature, is essentially averse to speculation. Yet
the first forms of Buddhism presented to the Japanese, were highly
metaphysical. The history of thought in Japan, shows that these
abstractions of dogma were not congenial to the islanders. The new faith
won its way among the people by its outward sensuous attractions, and by
appeals to the imagination, the fancy and the emotions; though the men
of culture were led captive by reasoning which they could not answer,
even if they could comprehend it. Though these early forms of dogma and
philosophy no longer survive in Japan, having been eclipsed by more
concrete and sensuous arguments, yet it is necessary to state them in
order to show: first, what Buddhism really is; second, doctrinal
development in the farthest East; and, third, the peculiarities of the
Japanese mind.
In this task, we are happy to be able to rely upon native witness and
confession.
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