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

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

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

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

Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...

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

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

The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...

Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches Bud...

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

Man Is Neither Good-natured Nor Bad-natured According To Su Shih
The difficulty may be avoided by a theory given by Su Shih ...

The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...

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

Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...

Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...

Great Men And Nature
All great men, whether they be poets or scientists or religio...

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




Shakya Muni And The Prodigal Son








A great trouble with us is that we do not believe in half the good
that we are born with. We are just like the only son of a
well-to-do, as the author of Saddharma-pundarika-sutra[FN#172] tells
us, who, being forgetful of his rich inheritance, leaves his home and
leads a life of hand-to-mouth as a coolie. How miserable it is to
see one, having no faith in his noble endowment, burying the precious
gem of Buddha-nature into the foul rubbish of vices and crimes,
wasting his excellent genius in the exertion that is sure to disgrace
his name, falling a prey to bitter remorse and doubt, and casting
himself away into the jaw of perdition. Shakya Muni, full of
fatherly love towards all beings, looked with compassion on us, his
prodigal son, and used every means to restore the half-starved man to
his home. It was for this that he left the palace and the beloved
wife and son, practised his self-mortification and prolonged
Meditation, attained to Enlightenment, and preached Dharma for
forty-nine years; in other words, all his strength and effort were
focussed on that single aim, which was to bring the prodigal son to
his rich mansion of Buddha-nature. He taught not only by words, but
by his own actual example, that man has Buddha-nature, by the
unfoldment of which he can save himself from the miseries of life and
death, and bring himself to a higher realm than gods. When we are
Enlightened, or when Universal Spirit awakens within us, we open the
inexhaustible store of virtues and excellencies, and can freely make
use of them at our will.


[FN#172] See 'Sacred Books of the East,' vol. xxi., chap. iv., pp.
98-118.






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