Buddhism Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...
Great Men And Nature
All great men, whether they be poets or scientists or religio...
The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...
In addition to these considerations, which mainly depend on i...
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...
Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...
The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...
Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...
The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth
Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...
The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...
All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...
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 Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be good as
well as bad; or he should be neither good nor bad. There can be no
alternative possible besides these four propositions, none of which
can be accepted as true. Then there must be some misconception in
the terms of which they consist. It would seem to some that the
error can be avoided by limiting the sense of the term 'man,' saying
some persons are good-natured, some persons are bad-natured, some
persons are good-natured and bad-natured as well, and some persons
are neither good-natured nor bad-natured. There is no contradiction
in these modified propositions, but still they fail to explain the
ethical state of man. Supposing them all to be true, let us assume
that there are the four classes of people: (1) Those who are purely
moral and have no immoral disposition; (2) those who are half moral
and half immoral; (3) those who are neither moral nor immoral; (4)
those who are purely immoral and have no moral disposition. Orthodox
Christians, believing in the sinlessness of Jesus, would say he
belongs to the first class, while Mohammedans and Buddhists, who
deify the founder of their respective faith, would in such case
regard their founder as the purely moral personage. But are your
beliefs, we should ask, based on historical fact? Can you say that
such traditional and self-contradictory records as the four gospels
are history in the strict sense of the term? Can you assert that
those traditions which deify Mohammed and Shakya are the statements
of bare facts? Is not Jesus an abstraction and an ideal, entirely
different from a concrete carpenter's son, who fed on the same kind
of food, sheltered himself in the same kind of building, suffered
from the same kind of pain, was fired by the same kind of anger,
stung by the same kind of lust as our own? Can you say the person
who fought many a sanguinary battle, who got through many cunning
negotiations with enemies and friends, who personally experienced the
troubles of polygamy, was a person sinless and divine? We might
allow that these ancient sages are superhuman and divine, then our
classification has no business with them, because they do not
properly belong to mankind. Now, then, who can point out any sinless
person in the present world? Is it not a fact that the more virtuous
one grows the more sinful he feels himself? If there be any mortal,
in the past, the present, and the future, who declares himself to be
pure and sinless, his very declaration proves that he is not highly
moral. Therefore the existence of the first class of people is open
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