Samurai The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
The Introduction Of The So-to School Of Zen
[FN#75] This school was started by Tsing-Yuen (Sei-gen)...
Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...
The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...
The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
Personalism Of B P Bowne
B. P. Bowne[FN#204] says: They (phenomena) are not phantoms o...
The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...
Wang Yang Ming (o-yo-mei) And A Thief
One evening when Wang was giving a lecture to a number of stu...
Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...
Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires,
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...
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,...
Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...
Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...
Where Then Does The Error Lie?
Where, then, does the error lie in the four possible propositions
respecting man's nature? It lies not in their subject, but in the
predicate-that is to say, in the use of the terms 'good' and 'bad.'
Now let us examine how does good differ from bad. A good action ever
promotes interests in a sphere far wider than a bad action. Both are
the same in their conducing to human interests, but differ in the
extent in which they achieve their end. In other words, both good
and bad actions are performed for one end and the same purpose of
promoting human interests, but they differ from each other as to the
extent of interests. For instance, burglary is evidently bad action,
and is condemned everywhere; but the capturing of an enemy's property
for the sake of one's own tribe or clan or nation is praised as a
meritorious conduct. Both acts are exactly the same in their
promoting interests; but the former relates to the interests of a
single individual or of a single family, while the latter to those of
a tribe or a nation. If the former be bad on account of its ignoring
others' interests, the latter must be also bad on account of its
ignoring the enemy's interests. Murder is considered bad everywhere;
but the killing of thousands of men in a battle-field is praised and
honoured, because the former is perpetrated to promote the private
interests, while the latter those of the public. If the former be
bad, because of its cruelty, the latter must also be bad, because of
The idea of good and bad, generally accepted by common sense, may be
stated as follows: 'An action is good when it promotes the interests
of an individual or a family; better when it promotes those of a
district or a country; best when it promotes those of the whole
world. An action is bad when it inflicts injury on another
individual or another family; worse when it is prejudicial to a
district or a country; worst when it brings harm on the whole world.
Strictly speaking, an action is good when it promotes interests,
material or spiritual, as intended by the actor in his motive; and it
is bad when it injures interests, material or spiritual, as intended
by the actor in his motive.'
According to this idea, generally accepted by common sense, human
actions may be classified under four different heads: (1) Purely good
actions; (2) partly good and partly bad actions; (3) neither good nor
bad actions; (4) purely bad actions. First, purely good actions are
those actions which subserve and never hinder human interests either
material or spiritual, such as humanity and love of all beings.
Secondly, partly good and partly bad actions are those actions which
are both for and against human interests, such as narrow patriotism
and prejudiced love. Thirdly, neither good nor bad actions are such
actions as are neither for nor against human interests--for example,
an unconscious act of a dreamer. Lastly, purely bad actions, which
are absolutely against human interests, cannot be possible for man
except suicide, because every action promotes more or less the
interests, material or spiritual, of the individual agent or of
someone else. Even such horrible crimes as homicide and parricide
are intended to promote some interests, and carry out in some measure
their aim when performed. It follows that man cannot be said to be
good or bad in the strict sense of the terms as above defined, for
there is no human being who does the first class of actions and
nothing else, nor is there any mortal who does the fourth class of
actions and nothing else. Man may be called good and bad, and at the
same time be neither good nor bad, in that he always performs the
second and the third class of actions. All this, nevertheless, is a
more play of words. Thus we are driven to conclude that the
common-sense view of human nature fails to grasp the real state of
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