Buddhism Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...
Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...
The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...
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...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...
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.
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