Part, Chapter, Paragraph
1 1, Intro | position of Buddhaship to a man bound by a gold chain, and
2 1, 1 (1) | If a wise man hold his body with its three
3 1, 1 (1) | gentle breath. Let the wise man without fail restrain his
4 1, 1 (1) | Tathagata,~There will be a man in the future,~Listen to
5 1, 1 (1) | carefully, O Mahatma,~A man who will hold my law.~In
6 1, 1, 6 | years. On one occasion a man suffering from some chronic
7 1, 1, 6 | is impossible," said the man after a short consideration, "
8 1, 1, 6 | your reverence," said the man, "that you belong to Samgha;
9 1, 1, 6 | understand," replied the man, "there is no such thing
10 1, 1, 6 | Second Patriarch saw the man was well qualified to be
11 1, 1, 8 | the farmer," replied the man, "of Sin Cheu in the South
12 1, 1, 8 | Buddhahood," answered the man. "O, you, people of the
13 1, 1, 8 | Northern people," objected the man, "but how could you distinguish
14 1, 1, 8 | recognized a genius in the man, but he did not admit the
15 1, 1, 9 | by his brothers to be the man entitled to the honour,
16 1, 1, 11 | personage. And when he found the man to be the Sixth Patriarch
17 1, 1, 12 | born Zen teacher. He was a man of no erudition, being a
18 1, 1 (2) | died in 890); (4) the Yun Man (Un-mon) Sect, founded by
19 1, 1 (2) | Un-mon) Sect, founded by Yun Man (died in 949); (5) the Pao
20 1, 1 (1) | died in 1101), a great man of letters, well known as
21 1, 2, 1 | established by Ei-sai, a man of bold, energetic nature.
22 1, 2 (2) | to study Zen under Hwui Man (E-man). After returning
23 1, 2, 5 | silk was given to a poor man, who called on Ei-sai to
24 1, 2 (1) | The man was not a pure Zen master,
25 1, 2, 10 | perhaps in the history of man. The tragic tale about his
26 1, 2, 12 | O monk,' demanded the man, as Boku-den was clad like
27 1, 2, 12 | come, monk,' challenged the man, 'let us see, right at this
28 1, 2, 12 | contest.' To this proposal the man agreed, and the boat was
29 1, 2, 12 | reached the shore than the man jumped over to the land,
30 1, 2, 12 | some distance, leaving the man alone, who, stamping the
31 1, 2, 12 | Ba-sho,1 a great literary man, recluse and traveller,
32 1, 3, 2 | should be called the genuine man and the grown-up people
33 1, 3, 4 | mask of love of God and man. Is it not the misfortune,
34 1, 3, 5 | characters of heaven, of man, of beasts, of Asuras,1
35 1, 3, 6 | the pages of life. Kant, a man of no great erudition, could
36 1, 4, 7 | and miseries, and that man is like 'a frog in a dry
37 1, 4, 10 | reverend sir," asked a man of Chao Cheu (Jo-shu), "
38 1, 4, 13 | discovery in the soul of man.'~It is this Creative, Universal
39 1, 4, 13 | awakens consciousness in man. The author of Mahavaipulya-purnabuddha-sutra
40 1, 4, 14 | the poetical intuition of man never fails to find it,
41 1, 4, 16 | You might call it God in man, if you like. The following
42 1, 4, 16 | Sheu Shan (Shu-zan), Chi Man (Chi-mon), and Teu Tsz (
43 1, 4, 18 | beings from the amœba to man, increasing the intelligence
44 1, 4, 18 | until highly civilized man emerge into the plane of
45 1, 4, 18 | unfoldment of His glories in man.~
46 1, 4, 19 | of Universal Spirit; nor man 'the poor miserable sinner'
47 1, 5 | CHAPTER V THE NATURE OF MAN~
48 1, 5, 1 | 1. Man is Good-natured according
49 1, 5, 1 | in question-namely, (1) man is good-natured; (2) man
50 1, 5, 1 | man is good-natured; (2) man is bad-natured; (3) man
51 1, 5, 1 | man is bad-natured; (3) man is good-natured and bad-natured
52 1, 5, 1 | bad-natured as well; (4) man is neither good-natured
53 1, 5, 1 | thought it as natural for man to do good as it is for
54 1, 5, 1 | the fundamental nature of man, even if he is often carried
55 1, 5, 2 | 2. Man is Bad-natured according
56 1, 5, 2 | Jun-shi) and his followers. 'Man is bad-natured,' says Siün
57 1, 5, 2 | light on the moral state of man, but wrap it in deeper gloom.
58 1, 5, 2 | by way of refutation. If man's fundamental nature be
59 1, 5, 2 | you contend that good is man's primary nature and evil
60 1, 5, 2 | If you answer saying that man is good-natured originally,
61 1, 5 (1) | Tsz gives the reason why man seeks after morality, saying
62 1, 5 (1) | after morality, saying that man seeks what he has not, and
63 1, 5, 2 | contrary to fact?~If, again, man's nature is essentially
64 1, 5, 2 | be congenial and true to man's nature, but virtues be
65 1, 5, 2 | How was it possible for man to do good before these
66 1, 5, 3 | 3. Man is both Good-natured and
67 1, 5, 3 | unreal than good. Therefore man must be double-natured-that
68 1, 5, 3 | reason why the history of man is full of fiendish crimes,
69 1, 5, 3 | to-morrow.~This view of man's nature might explain our
70 1, 5, 3 | useless task to educate man with the purpose of making
71 1, 5, 3 | How could one extirpate man's bad nature implanted within
72 1, 5, 3 | within him at his origin? If man be double-natured,~how did
73 1, 5, 4 | 4. Man is neither Good-natured
74 1, 5, 4 | Buddhism, which maintains that man is neither good-natured
75 1, 5, 4 | According to this opinion man is not moral nor immoral
76 1, 5 (1) | Shih (1042-1101), a great man of letters, practiser of
77 1, 5, 5 | Purely Moral.~By nature man should be either good or
78 1, 5, 5 | limiting the sense of the term 'man,' saying some persons are
79 1, 5, 5 | explain the ethical state of man. Supposing them all to be
80 1, 5, 7 | propositions respecting man's nature? It lies not in
81 1, 5, 7 | cannot be possible for man except suicide, because
82 1, 5, 7 | performed. It follows that man cannot be said to be good
83 1, 5, 7 | actions and nothing else. Man may be called good and bad,
84 1, 5, 8 | 8. Man is not Good-natured nor
85 1, 5, 8 | to actuality.2 Therefore man, according to Zen, is not
86 1, 5, 10 | treatment encouraged the man to ask the question how
87 1, 5 (1) | Heaven, as moral nature in man, and as mechanical laws
88 1, 5, 12 | reasons Zen proposes to call man Buddha-natured or Good-natured
89 1, 5, 12 | convenience, however, Zen calls man good, as is exemplified
90 1, 5, 12 | it is called by Zen, of man. This real self lies dormant
91 1, 5, 13 | explains the Ethical States of Man.~This theory of Buddha-nature
92 1, 5, 13 | of Buddha-nature within man is the very beginning of
93 1, 5, 13 | beginning of morality, and man's ethical progress is the
94 1, 5, 13 | morality is impossible for man. But for it not only moral
95 1, 5, 14 | with sincerity and love. A man of righteousness is he who
96 1, 5, 14 | called Bright Nature of man.~It is peerless and surpasses
97 1, 5, 14 | and spiritual interests of man, and it led the Utilitarians
98 1, 5, 15 | one of his friends. The man is drunk with the poisonous
99 1, 5, 15 | exists in the cloud. Thus man is not only surrounded by
100 1, 5, 15 | exists in the beast. Thus man is not merely surrounded
101 1, 5, 16 | restore the half-starved man to his home. It was for
102 1, 5, 16 | own actual example, that man has Buddha-nature, by the
103 1, 5, 18 | and the good.~"O brother man, fold to thy heart thy brother;~
104 1, 5, 19 | its side. Beyond all doubt man is still in his cradle.
105 1, 5, 19 | strife.~Was the golden age of man, then, over in the remote
106 1, 5, 20 | become beings higher than man himself, yet we firmly believe
107 1, 5, 20 | from. those of primitive man. What was gold for them
108 1, 5, 21 | mutual love. 'God divided man into men that they might
109 1, 5, 21 | spiritual unfoldment in man which he never dreamed of.
110 1, 5, 22 | of life is to bring out man's inborn light of Buddha-nature
111 1, 6, 3 | the South," replied the man. "What doctrine do the masters
112 1, 6 (2) | The Destiny of Man,' p. 110.
113 1, 6 (1) | The Destiny of Man,' pp. 110, 111.
114 1, 6, 4 | to the common fortune of man; whatever anyone else does
115 1, 6, 5 | All Things.~Furthermore, man has come into existence
116 1, 6, 5 | some to be the conquest of man over Nature; but, in fact,
117 1, 6, 5 | Eucken,1 "that to rule nature man must first serve her. He
118 1, 6, 5 | have been lost in vain from man's ignorance of her order!
119 1, 6, 6 | universe in its light." A man asked Chang Sha (Cho-sha): "
120 1, 6, 10 | one's place at a table. A man took an opal to a New York
121 1, 6, 12 | know Him to be a Divine man different from other criminals
122 1, 6, 13 | earth may not be produced as man's home? The sun might have
123 1, 6, 13 | one minimize the value of man, to neglect the present
124 1, 6, 15 | tradition has it, 'seems to man as a drink, as emerald to
125 1, 7, 1 | by its tail, so no wise man is led by his passion. Passions
126 1, 7, 1 | typical of a so-called great man of the world? Vanity tied
127 1, 7, 4 | in conflict. So long as man remains a social animal
128 1, 7, 4 | feel its brutality, but man, who has to prey on other
129 1, 7, 8 | ceasing. Can a superior man be without the feeling of
130 1, 7, 8 | these? When the superior man has free course with his
131 1, 7, 9 | ancestors in the past formed man's past life. We ourselves
132 1, 7, 9 | life. We ourselves now form man's present life, and our
133 1, 7, 9 | all doubt, all actions of man in the past have brought
134 1, 7, 9 | the present conditions of man, and all actions of the
135 1, 7, 9 | all actions of the present man are sure to influence the
136 1, 7, 9 | conditions of the future man. To put it in another way,
137 1, 7, 12 | all on a sudden before the man, assuming the frightful
138 1, 8, 1 | replied the promising young man." "Come with me, then. I
139 1, 8, 1 | the art." So saying, the man went out, followed by his
140 1, 8, 1 | valuable articles. The old man clapped his hands at the
141 1, 8, 2 | and determine the fate of man.~
142 1, 8, 3 | not a great pity to see a man endowed with divine spirit
143 1, 8, 4 | understood," answered the man, "ought to keep their hearts
144 1, 8, 4 | understand," replied the man, "ought to shut their eyes
145 1, 8, 4 | and waiting for them. A man asked Poh Chang (Hyaku-jo): "
146 1, 8, 4 | thing it is, in fact, that man or woman, endowed with the
147 1, 8, 4 | insignificant things.~It is a man who can keep the balance
148 1, 8, 9 | stopped,' responded the man, 'several times to look
149 1, 8, 11 | young lady, daughter of a man of high position. It was
150 1, 8, 11 | countenance like a child. The man~was sitting absorbed in
151 1, 8, 11 | calm and serene in that old man's look and bearing that
152 1, 8, 11 | found that the venerable man had enjoyed a life so extraordinarily
153 1, 8, 11 | secret of longevity, the man replied: "There is no secret
154 1, 8, 11 | face to face with the old man and began to practise Meditation,
155 1, 8, 11 | you of the secret." The man did as was prescribed, and
156 1, 8, 11 | that week was over the old man said: "Now I might tell
157 1, 8, 11 | receive the secret?" The man did as he was ordered, and
158 1, 8, 11 | Thereupon Zui-o took the man to his private room and
159 1, 8, 11 | close to the ear of the man: "Keep the secret I tell
160 1, 8 (1) | This famous old man died in A.D. 1730.~
161 1, 8, 13 | and the Remembering of the Man,' represents the cowherd
162 1, 8, 13 | Forgetting of the Cow and of the Man,' represents a large empty
163 1, 8, 13 | in hand, talking with a man who looks like a pedlar.~"
164 1, 8, 13 | and the Remembering of the Man.~8. The Forgetting of the
165 1, 8, 13 | Forgetting of the Cow and of the Man.~~~
166 1, 8, 15 | immortal and divine?" asked a man to Ta Lun (Dai-ryu), who
167 1, 8, 16 | working out the destiny of man. Even such a great pessimist
168 1, 8, 16 | proposes, in his 'Nature of Man,' another cure, saying: '
169 1, 8, 16 | another cure, saying: 'If man could only contrive to live
170 Appen | APPENDIX ORIGIN OF MAN~(GEN-NIN-RON)~BY~KWEI FUNG
171 Appen, Pref | Yuen Jan Lun ('Origin of Man'), one of the greatest scholars
172 Appen, Pref | entitled the book 'Origin of Man,' in spite of his treating
173 Appen, Intro | ORIGIN OF MAN1 INTRODUCTION~ALL animated
174 Appen, Intro | which has no root. How could man, the most spiritual of the
175 Appen, Intro (3)| power of production; and (3) Man, that has the power of thought.~
176 Appen, Intro | Powers of Heaven, Earth, and Man, which (in their turn) produced
177 Appen, Intro | produced all other things; that man as well as other things
178 Appen, Intro | the peace and welfare (of man), in so far as they encourage
179 Appen, Intro | in tracing Heaven, Earth, Man, and other things back to
180 Appen, Intro | essay is entitled 'Origin of Man,' and it consists of the (
181 Appen, 1 | grass would give birth to man, and man would beget beasts,
182 Appen, 1 | would give birth to man, and man would beget beasts, etc.
183 Appen, 1 (1) | According to Tsin Shu, a man, Pao Tsing by name, told
184 Appen, 1 | Moreover, if (as you say) man was born of (primordial)
185 Appen, 1 | doctrines are not able to trace man to his origin.~
186 Appen, 2 (2) | it simply, "The Origin of Man " in agreement with the
187 Appen, 3, 5 | the doctrine that traces man to such an origin!2~
188 Appen, 4 | decree.2~The body with which man is endowed, when traced
189 Appen, 4 | And the mind with which man thinks, when traced step
190 Appen, 4 | other Vijñanas, becomes man, while the other, becoming
191 Appen, 4 | countries, and towns. (Thus) man is the outcome of the union
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