Samurai Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the
The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...
The World Is In The Making
Our assertion is far from assuming that life is now complete,...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...
The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...
An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...
Man Is Neither Good-natured Nor Bad-natured According To Su Shih
The difficulty may be avoided by a theory given by Su Shih ...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...
The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...
Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' and
assumes all phenomena to be ideas as illustrated in
Vidyamatra-vincati-castra,[FN#200] by Vasubandhu. Then it
necessarily parts company with Zen, which believes in Universal Life
existing in everything instead of behind it. Idealism shows us its
dark side in three sceptic views: (1) scepticism respecting objective
reality; (2) scepticism respecting religion; (3) scepticism
[FN#199] A philosophical work on Buddhist idealism by Vasubandhu,
translated into Chinese by Hiuen Tsang in A.D. 648. There exists a
famous commentary on it, compiled by Dharmapala, translated into
Chinese by Hiuen Tsang in A.D. 659. See Nanjo's Catalogue, Nos. 1197
[FN#200] A simpler work on Idealism, translated into Chinese by
Hiuen Tsang in A.D. 661. See Nanjo's Catalogue, Nos. 1238, 1239, and
First it assumes that things exist in so far as they are known by us.
It is as a matter of course that if a tree exists at all, it is
known as having a trunk long or short, branches large or small,
leaves green or yellow, flowers yellow or purple, etc., all of which
are ideas. But it does not imply in the least that 'to be known' is
equivalent to 'to be existent.' Rather we should say that to be
known presupposes to be existent, for we cannot know anything
non-existent, even if we admit that the axioms of logic subsist.
Again, a tree may stand as ideas to a knower, but it can stand at the
same time as a shelter in relation to some birds, as food in relation
to some insects, as a world in relation to some minute worms, as a
kindred organism to other vegetables. How could you say that its
relation to a knower is the only and fundamental relation for the
existence of the tree? The disappearance of its knower no more
affects the tree than of its feeder; nor the appearance of its knower
affects the tree any more than that of kindred vegetables.
Extreme idealism erroneously concludes that what is really existent,
or what is directly proved to be existent, is only our sensations,
ideas, thoughts; that the external world is nothing but the images
reflected on the mirror of the mind, and that therefore objective
reality of things is doubtful-nay, more, they are unreal, illusory,
and dreams. If so, we can no longer distinguish the real from the
visionary; the waking from the dreaming; the sane from the insane;
the true from the untrue. Whether life is real or an empty dream, we
are at a loss to understand.
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