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Man Is Neither Good-natured Nor Bad-natured According To Su Shi
(So-shoku). The difficulty may be avoided by a theory given ...

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...

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

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

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...

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

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

Man Is Bad-natured According To Siun Tsz Jun-shi
The weaknesses of Mencius's theory are fully exposed by anoth...

Real Self
If there be no individual soul either in mind or body, where ...

The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...

Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...

The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...

The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...

Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...

Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...

Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...

Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...

The Bad Are The Good In The Egg

This is not only the case with a robber or a murderer, but also with
ordinary people. There are many who are honest and good in their
homesteads, but turn out to be base and dishonest folk outside them.
Similarly, there are those who, having an enthusiastic love of their
local district, act unlawfully against the interests of other
districts. They are upright and honourable gentlemen within the
boundary of their own district, but a gang of rascals without it. So
also there are many who are Washingtons and William Tells in their
own, but at the same time pirates and cannibals in the other
countries. Again, there are not a few persons who, having racial
prejudices, would not allow the rays of their Buddha-nature to pass
through a coloured skin. There are civilized persons who are humane
enough to love and esteem any human being as their brother, but so
unfeeling that they think lower creatures as their proper food. The
highly enlightened person, however, cannot but sympathize with human
beings and lower creatures as well, as Shakya Muni felt all sentient
beings to be his children.

These people are exactly the same in their Buddha-nature, but a wide
difference obtains among them in the extent of their expressing that
nature in deeds. If thieves and murderers be called bad-natured,
reformers and revolutionists should be called so. If, on the other
hand, patriotism and loyalty be said to be good, treason and
insurrection should likewise be so. Therefore it is evident that a
so-called good person is none but one who acts to promote wider
interests of life, and a so-called bad person is none but one who
acts to advance narrower ones. In other words, the bad are the good
in the egg, so to speak, and the good are the bad on the wing. As
the bird in the egg is one and the same as the bird on the wing, so
the good in the egg is entirely of the same nature as the bad on the
wing. To show that human nature transcends the duality of good and
evil, the author of Avatamsaka-sutra declares that 'all beings are
endowed with the wisdom and virtue of Tathagata.' Kwei Fung (Kei-ho)
also says: "All sentient beings have the Real Spirit of Original
Enlightenment (within themselves). It is unchanging and pure. It is
eternally bright and clear, and conscious. It is also named
Buddha-nature, or Tathagata-garbha."

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