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Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...

Life And Change
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Three Important Elements Of Zen
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Buddha Is Unnamable
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Nature Favours Nothing In Particular
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No Need Of The Scriptural Authority For Zen
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The Parable Of The Robber Kih
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The Law Of Balance
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Universal Life Is Universal Spirit
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The Progress And Hope Of Life
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Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

Retribution In The Past The Present And The Future Life
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Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of Mahaya...

Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...

The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...

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

The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...

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

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




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








This theory of Buddha-nature enables us to get an insight into the
origin of morality. The first awakening of Buddha-nature within man
is the very beginning of morality, and man's ethical progress is the
gradually widening expression of that nature in conduct. But for it
morality is impossible for man. But for it not only moral culture or
discipline, but education and social improvement must be futile.
Again, the theory adequately explains the ethical facts that the
standard of morality undergoes change in different times and places,
that good and bad are so inseparably knit together, and that the bad
at times become good all on a sudden, and the good grow bad quite
unexpectedly. First, it goes without saying that the standard of
morality is raised just in proportion as Buddha-nature or real self
extends and amplifies itself in different times and places.
Secondly, since good is Buddha-nature actualized to a large extent,
and bad is also Buddha-nature actualized to a small extent, the
existence of the former presupposes that of the latter, and the mess
of duality can never be got rid of. Thirdly, the fact that the bad
become good under certain circumstances, and the good also become bad
often unexpectedly, can hardly be explained by the dualistic theory,
because if good nature be so arbitrarily turned into bad and bad
nature into good, the distinction of good and bad nature has no
meaning whatever. According to the theory of Buddha-nature, the fact
that the good become bad or the bad become good, does not imply in
the least a change of nature, but the widening or the narrowing of
its actualization. So that no matter how morally degenerated one may
be, he can uplift himself to a high ethical plane by the widening of
his self, and at the same time no matter how morally exalted one may
be, he can descend to the level of the brute by the narrowing of his
self. To be an angel or to be a devil rests with one's degrees of
enlightenment and free choice. This is why such infinite varieties
exist both among the good and the bad. This is why the higher the
peak of enlightenment the people climb, the more widely the vista of
moral possibilities open before them.






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