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Buddhism

Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

The Buddha Of Mercy
Milton says: "Virtue may be assailed, but never hurt; Sur...

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

The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...

Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...

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

Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...

The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...

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

Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

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

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

Life And Change
Transformation and change are the essential features of life;...

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

Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...

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

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

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...




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."






Next: The Great Person And Small Person

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