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Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...

Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...

Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...

Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...

Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...

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

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

Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

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

The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...

Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...

Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...

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

Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, se...

Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...




Buddha-nature Is The Common Source Of Morals








Furthermore, Buddha-nature or real self, being the seat of love and
the nucleus of sincerity, forms the warp and woof of all moral
actions. He is an obedient son who serves his parents with sincerity
and love. He is a loyal subject who serves his master with sincerity
and love. A virtuous wife is she who loves her husband with her
sincere heart. A trustworthy friend is he who keeps company with
others with sincerity and love. A man of righteousness is he who
leads a life of sincerity and love. Generous and humane is he who
sympathizes with his fellow-men with his sincere heart. Veracity,
chastity, filial piety, loyalty, righteousness, generosity, humanity,
and what not-all-this is no other than Buddha-nature applied to
various relationships of human brotherhood. This is the common
source, ever fresh and inexhaustible, of morality that fosters and
furthers the interests of all. To-ju[FN#170] expresses the similar
idea as follows:

There exists the Inexhaustible Source (of morality) within me.
It is an invaluable treasure.
It is called Bright Nature of man.
It is peerless and surpasses all jewels.
The aim of learning is to bring out this Bright Nature.
This is the best thing in the world.
Real happiness can only be secured by it.

Thus, in the first place, moral conduct, which is nothing but the
expression of Buddha-nature in action, implies the assertion of self
and the furtherance of one's interests. On this point is based the
half-truth of the Egoistic theory. Secondly, it is invariably
accompanied by a feeling of pleasure or satisfaction when it fulfils
its end. This accidental concomitance is mistaken for its essence by
superficial observers who adhere to the Hedonistic theory. Thirdly,
it conduces to the furtherance of the material and spiritual
interests of man, and it led the Utilitarians to the confusion of the
result with the cause of morality. Fourthly, it involves the control
or sacrifice of the lower and ignoble self of an individual in order
to realize his higher and nobler self. This gave rise to the
half-truth of the Ascetic theory of morality.


[FN#170] To-ju Naka-e (died A.D. 1649), the founder of the Japanese
Wang School of Confucianism, known as the Sage of Omi.






Next: The Parable Of A Drunkard

Previous: The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man



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