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The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followin...

Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...

Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...

Enlightened Consciousness
In addition to these considerations, which mainly depend on i...

Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...

Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...

The Law Of Balance
Nature governs the world with her law of balance. She puts t...

Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...

Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...

Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...

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

Life And Change
A peculiar phase of life is change which appears in the form ...

How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

Real Self
If there be no individual soul either in mind or body, where ...

Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...

Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...

Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...

The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the ...

The World Is In The Making
Our assertion is far from assuming that life is now complete,...

Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...

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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