Buddhism Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...
In addition to these considerations, which mainly depend on i...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...
Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...
Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...
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...
Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...
Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...
Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...
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, 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
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
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.
Next: Idealistic Scepticism Concerning Religion And Morality
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