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Buddhism

The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...

The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...

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

The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...

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

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

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

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

Epicureanism And Life
There are a good many people always buoyant in spirit and mir...

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

Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...

Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...

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

Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

The Establishment Of The Rin Zai School Of Zen In Japan
The Lin Tsi school was started by Nan Yoh, a prominent d...

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

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

Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...




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.






Next: The Parable Of A Drunkard

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



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