While working on a sermon the pastor heard a knock at his office door. "Come in," he invited. A sad-looking man in threadbare clothes came in, pulling a large pig on a rope. "Can I talk to you for a minute?" asked the ma... Read more of Ten Excuses A Woman Gives For Calling Off The Relationship at Free Jokes.ca

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

Idealistic Scepticism Concerning Religion And Morality
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How To Worship Buddha
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Zen And Idealism
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Man Is Both Good-natured And Bad-natured According To Yan Hiung
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Sutras Used By Zen Masters
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The Irrationality Of The Belief Of Immortality
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The Four Alternatives And The Five Categories
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The Honest Poverty Of The Zen Monk And The Samurai
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Decline Of Zen
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Flight Of The Sixth Patriarch
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Idealistic Scepticism Concerning Objective Reality
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Life In The Concrete
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Zen Is Not Nihilistic
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True Dhyana
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Wang Yang Ming (o-yo-mei) And A Thief
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Zazen Or The Sitting In Meditation
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The Betterment Of Life
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There Is No Mortal Who Is Purely Moral

By nature man should be either good or bad; or he should be good as
well as bad; or he should be neither good nor bad. There can be no
alternative possible besides these four propositions, none of which
can be accepted as true. Then there must be some misconception in
the terms of which they consist. It would seem to some that the
error can be avoided by limiting the sense of the term 'man,' saying
some persons are good-natured, some persons are bad-natured, some
persons are good-natured and bad-natured as well, and some persons
are neither good-natured nor bad-natured. There is no contradiction
in these modified propositions, but still they fail to explain the
ethical state of man. Supposing them all to be true, let us assume
that there are the four classes of people: (1) Those who are purely
moral and have no immoral disposition; (2) those who are half moral
and half immoral; (3) those who are neither moral nor immoral; (4)
those who are purely immoral and have no moral disposition. Orthodox
Christians, believing in the sinlessness of Jesus, would say he
belongs to the first class, while Mohammedans and Buddhists, who
deify the founder of their respective faith, would in such case
regard their founder as the purely moral personage. But are your
beliefs, we should ask, based on historical fact? Can you say that
such traditional and self-contradictory records as the four gospels
are history in the strict sense of the term? Can you assert that
those traditions which deify Mohammed and Shakya are the statements
of bare facts? Is not Jesus an abstraction and an ideal, entirely
different from a concrete carpenter's son, who fed on the same kind
of food, sheltered himself in the same kind of building, suffered
from the same kind of pain, was fired by the same kind of anger,
stung by the same kind of lust as our own? Can you say the person
who fought many a sanguinary battle, who got through many cunning
negotiations with enemies and friends, who personally experienced the
troubles of polygamy, was a person sinless and divine? We might
allow that these ancient sages are superhuman and divine, then our
classification has no business with them, because they do not
properly belong to mankind. Now, then, who can point out any sinless
person in the present world? Is it not a fact that the more virtuous
one grows the more sinful he feels himself? If there be any mortal,
in the past, the present, and the future, who declares himself to be
pure and sinless, his very declaration proves that he is not highly
moral. Therefore the existence of the first class of people is open
to question.

Next: There Is No Mortal Who Is Non-moral Or Purely Immoral
Previous: Man Is Neither Good-natured Nor Bad-natured According To Su Shih

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