Buddhism There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...
Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...
The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...
Life And Change
Transformation and change are the essential features of life;...
The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaksana
School of Mahayana Buddhism. 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."
Appendix, chap. ii., 'The Mahayana Doctrine of
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
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