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All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...

Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...

The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch ...

The Creative Force Of Nature And Humanity
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The Sermon Of The Inanimate
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The Progress And Hope Of Life
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Life And Change
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Man Is Good-natured According To Mencius
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The Parable Of The Monk And The Stupid Woman
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Life Change And Hope
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Enlightenment Is Beyond Description And Analysis
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Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

Scripture Is No More Than Waste Paper
[FN#107] Zen is not based on any particular sutra, either of...

Thing-in-itself Means Thing-knowerless
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The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followi...

Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...

The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...

The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...




Zen And Idealism








Next Zen makes use of Idealism as explained by the Dharmalaksana
School of Mahayana Buddhism.[FN#197] For instance, the Fourth
Patriarch says: Hundreds and thousands of laws originate with mind.
Innumerable mysterious virtues proceed from the mental source. Niu
Teu (Go-zu) also says: When mind arises, various things arise; when
mind ceases to exist, various things cease to exist. Tsao Shan
(So-zan) carried the point so far that he cried out, on hearing the
bell: It hurts, it pains. Then an attendant of his asked What is
the matter? It is my mind, said he, that is struck.[FN#198]


[FN#197] Appendix, chap. ii., 'The Mahayana Doctrine of
Dharmalaksana.'

[FN#198] Zen-rin-rui-shu.


We acknowledge the truth of the following considerations: There
exists no colour, nor sound, nor odour in the objective world, but
there are the vibrations of ether, or the undulations of the air, or
the stimuli of the sensory nerves of smell. Colour is nothing but
the translation of the stimuli into sensation by the optical nerves,
so also sounds by the auditory, and odours by the smelling.
Therefore nothing exists objectively exactly as it is perceived by
the senses, but all are subjective. Take electricity, for example,
it appears as light when perceived through the eye; it appears as
sound when perceived through the ear; it appears as taste when
perceived through the tongue; but electricity in reality is not
light, nor sound, nor taste. Similarly, the mountain is not high nor
low; the river is not deep nor shallow; the house is not large nor
small; the day is not long nor short; but they seem so through
comparison. It is not objective reality that displays the phenomenal
universe before us, but it is our mind that plays an important part.
Suppose that we have but one sense organ, the eye, then the whole
universe should consist of colours and of colours only. If we
suppose we were endowed with the sixth sense, which entirely
contradicts our five senses, then the whole world would be otherwise.
Besides, it is our reason that finds the law of cause and effect in
the objective world, that discovered the law of uniformity in Nature,
and that discloses scientific laws in the universe so as to form a
cosmos. Some scholars maintain that we cannot think of non-existence
of space, even if we can leave out all objects in it; nor can we
doubt the existence of time, for the existence of mind itself
presupposes time. Their very argument, however, proves the
subjectivity of time and space, because, if they were objective, we
should be able to think them non-existent, as we do with other
external objects. Even space and time, therefore are no more than
subjective.






Next: Idealism Is A Potent Medicine For Self-created Mental Disease

Previous: Zen Is Not Nihilistic



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