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Buddhism

Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...

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

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

Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...

The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...

The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of ...

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

Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...

There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...

The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who ...

Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...

Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...

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

The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...

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

The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...

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

The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...

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

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...




Man Is Not Good-natured Nor Bad-natured But Buddha-natured








We have had already occasion to observe that Zen teaches
Buddha-nature, which all sentient beings are endowed with. The term
'Buddha-nature,' as accepted generally by Buddhists, means a
latent and undeveloped nature, which enables its owner to become
Enlightened when it is developed and brought to actuality.
Therefore man, according to Zen, is not good-natured nor bad-natured
in the relative sense, as accepted generally by common sense, of
these terms, but Buddha-natured in the sense of non-duality. A good
person (of common sense) differs from a bad person (of common sense),
not in his inborn Buddha-nature, but in the extent of his expressing
it in deeds. Even if men are equally endowed with that nature, yet
their different states of development do not allow them to express it
to an equal extent in conduct. Buddha-nature may be compared with
the sun, and individual mind with the sky. Then an Enlightened mind
is like the sky in fair weather, when nothing prevents the beams of
the sun; while an ignorant mind is like the sky in cloudy weather,
when the sun sheds faint light; and an evil mind is like the sky in
stormy weather, when the sun seems to be out of existence. It comes
under our daily observation that even a robber or a murderer may
prove to be a good father and a loving husband to his wife and
children. He is an honest fellow when he remains at home. The sun
of Buddha-nature gives light within the wall of his house, but
without the house the darkness of foul crimes shrouds him.

For a detailed explanation of Buddha-nature, see the
chapter entitled Buddha-nature in Sho-bo-gen-zo.

Mahaparinirvana-sutra may be said to have been written for
the purpose of stating this idea.






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