Buddhism The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that sur...
Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...
How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...
Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...
Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...
Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...
The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...
Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...
Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...
Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...
Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches
Man Is Bad-natured According To Siun Tsz Jun-shi
The weaknesses of Mencius's theory are fully exposed by another
diametrically opposed theory propounded by Siun Tsz (Jun-shi) and his
followers. 'Man is bad-natured,' says Siun Tsz, 'since he has inborn
lust, appetite, and desire for wealth. As he has inborn lust and
appetite, he is naturally given to intemperance and wantonness. As
he has inborn desire for wealth, he is naturally inclined to quarrel
and fight with others for the sake of gain.' Leave him without
discipline or culture, he would not be a whit better than the beast.
His virtuous acts, such as charity, honesty, propriety, chastity,
truthfulness, are conduct forced by the teachings of ancient sages
against his natural inclination. Therefore vices are congenial and
true to his nature, while virtues alien and untrue to his fundamental
Siun Tsz's date is later by some fifty years than Mencius.
Siun Tsz gives the reason why man seeks after morality, saying that
man seeks what he has not, and that he seeks after morality simply
because he has not morality, just as the poor seek riches. See 'A
History of Chinese Philosophy' (pp. 51-60), by G. Nakauchi, and 'A
History of Development of Chinese Thought,' by R. Endo.
These two theories are not only far from throwing light on the moral
state of man, but wrap it in deeper gloom. Let us raise a few
questions by way of refutation. If man's fundamental nature be good,
as Mencius maintains, why is it easy for him to be vicious without
instruction, while he finds it hard to be virtuous even with
instruction. If you contend that good is man's primary nature and
evil the secondary one, why is be so often overpowered by the
secondary nature? If you answer saying that man is good-natured
originally, but he acquires the secondary nature through the struggle
for existence, and it gradually gains power over the primary nature
by means of the same cause, then the primitive tribes should be more
virtuous than the highly civilized nations, and children than grownup
people. Is this not contrary to fact?
If, again, man's nature is essentially bad, as Siun Tsz holds, how
can he cultivate virtue? If you contend that ancient sages invented
so-called cardinal virtues and inculcated them against his natural
inclination, why does he not give them up? If vices be congenial and
true to man's nature, but virtues be alien and untrue to him, why are
virtues honoured by him? If vices be genuine and virtue a deception,
as you think, why do you call the inventors of that deceiving art
sages? How was it possible for man to do good before these sages'
appearance on earth?
Next: Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
Previous: Man Is Good-natured According To Mencius