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Buddhism

Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...

The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...

Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired ...

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

The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...

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

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

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

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

The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

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

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...

Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of Mahaya...

The Social State Of Japan When Zen Was Established By Ei-sai And Do-gen
Now we have to observe the condition of the country when Zen ...

The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or ...

Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...

All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...




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 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.


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






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