Part, Chapter, Paragraph
1 1, 1 (1)| healthiness, steadiness, a good complexion, an easy pronunciation,
2 1, 1 (1)| the sage, leaving behind good and evil, makes everything (
3 1, 1 (1)| the Eye and Treasury of Good Dharma, Nirvana, the Wonderful
4 1, 1, 3 | enthusiastic Buddhist and good scholar, to proceed to his
5 1, 1 (2)| explained the three grades of good. "The Highest Good consists,"
6 1, 1 (2)| grades of good. "The Highest Good consists," says he, "in
7 1, 1 (2)| is its result. The Middle Good consists in morality and
8 1, 1 (2)| consists in morality and good administration. It results
9 1, 1 (2)| and in Earth. The Lowest Good consists in love and protection
10 1, 1 (2)| beings." Thus his idea of good, as the reader will see
11 1, 1 (1)| A good many commentaries were written
12 1, 1, 10 | longings. Think neither of good nor of evil (make your mind
13 1, 1, 12 | text, "it will do you no good, if you cannot grasp the
14 1, 2, 7 | shall have to give him a good thrashing.' 'You need not
15 1, 2, 9 | and others noted for their good administration, of the Ho-jo
16 1, 3, 1 | spirituality, are religious flies good for nothing but their buzzing
17 1, 3, 4 | medicine in the band of a good doctor, so a heterodox doctrine
18 1, 3, 8 | Sermons in stones, and good in everything."~"How wonderful
19 1, 4, 2 | Is there not anything good in the worshipping of the
20 1, 4, 2 | is better than anything good."1 These examples fully
21 1, 4, 6 | young from the old, how the good from the evil, how the lucky
22 1, 4, 15 | mind that distinguishes good~from evil. It is Enlightened
23 1, 4, 17 | constantly finds friends to help, good to promote. Its warm heart
24 1, 5, 1 | as natural for man to do good as it is for the grass to
25 1, 5, 1 | reward from its parents, or a good reputation among his friends
26 1, 5, 2 | s fundamental nature be good, as Mencius maintains, why
27 1, 5, 2 | instruction. If you contend that good is man's primary nature
28 1, 5, 2 | it possible for man to do good before these sages' appearance
29 1, 5, 3 | Hiung and his followers, good is no less real than evil,
30 1, 5, 3 | evil is no more unreal than good. Therefore man must be double-natured-that
31 1, 5, 3 | double-natured-that is, partly good and partly bad. This is
32 1, 5, 3 | how did he come to set good over evil? How did he come
33 1, 5, 3 | consider that he ought to be good and ought not to be bad?
34 1, 5, 4 | honey out of sand as to get good or evil out of the blank
35 1, 5, 4 | There can be no fruit of good or evil where there is no
36 1, 5, 4 | where there is no seed of good or bad nature. Thus we find
37 1, 5, 5 | nature man should be either good or bad; or he should be
38 1, 5, 5 | or bad; or he should be good as well as bad; or he should
39 1, 5, 5 | or he should be neither good nor bad. There~can be no
40 1, 5, 6 | may be, but reveals some good nature in his whole course
41 1, 5, 6 | independent of the duality of good and bad is no actual life.
42 1, 5, 7 | in the use of the terms 'good' and 'bad.' Now let us examine
43 1, 5, 7 | let us examine how does good differ from bad. A good
44 1, 5, 7 | good differ from bad. A good action ever promotes interests
45 1, 5, 7 | end. In other words, both good and bad actions are performed
46 1, 5, 7 | inhumanity.~The idea of good and bad, generally accepted
47 1, 5, 7 | as follows: 'An action is good when it promotes the interests
48 1, 5, 7 | Strictly speaking, an action is good when it promotes interests,
49 1, 5, 7 | different heads: (1) Purely good actions; (2) partly good
50 1, 5, 7 | good actions; (2) partly good and partly bad actions; (
51 1, 5, 7 | bad actions; (3) neither good nor bad actions; (4) purely
52 1, 5, 7 | bad actions. First, purely good actions are those actions
53 1, 5, 7 | beings. Secondly, partly good and partly bad actions are
54 1, 5, 7 | prejudiced love. Thirdly, neither good nor bad actions are such
55 1, 5, 7 | man cannot be said to be good or bad in the strict sense
56 1, 5, 7 | else. Man may be called good and bad, and at the same
57 1, 5, 7 | the same time be neither good nor bad, in that he always
58 1, 5, 8 | sense of non-duality. A good person (of common sense)
59 1, 5, 8 | murderer may prove to be a good father and a loving husband
60 1, 5, 11 | 11. The Bad are the Good in the Egg.~This is not
61 1, 5, 11 | many who are honest and good in their homesteads, but
62 1, 5, 11 | and loyalty be said to be good, treason and insurrection
63 1, 5, 11 | evident that a so-called good person is none but one who
64 1, 5, 11 | other words, the bad are the good in the egg, so to speak,
65 1, 5, 11 | egg, so to speak, and the good are the bad on the wing.
66 1, 5, 11 | bird on the wing, so the good in the egg is entirely of
67 1, 5, 11 | transcends the duality of good and evil, the author of
68 1, 5, 12 | transcendental to the duality of good and bad. It conveys no sense
69 1, 5, 12 | to call some individuals good in case there is no bad
70 1, 5, 12 | however, Zen calls man good, as is exemplified by Shakya
71 1, 5, 12 | address his hearers as 'good men and women,' and by the
72 1, 5, 12 | who called everybody 'a good and wise one.' This does
73 1, 5, 12 | that life is the warfare of good against evil, and many a
74 1, 5, 12 | own doors, while so-called good persons, or 'great persons'
75 1, 5, 13 | different times and places, that good and bad are so inseparably
76 1, 5, 13 | the bad at times become good all on a sudden, and the
77 1, 5, 13 | all on a sudden, and the good grow bad quite unexpectedly.
78 1, 5, 13 | places. Secondly, since good is Buddha-nature actualized
79 1, 5, 13 | fact that the bad become good under certain circumstances,
80 1, 5, 13 | certain circumstances, and the good also become bad often unexpectedly,
81 1, 5, 13 | dualistic theory, because if good nature be so arbitrarily
82 1, 5, 13 | bad and bad nature into good, the distinction of good
83 1, 5, 13 | good, the distinction of good and bad nature has no meaning
84 1, 5, 13 | Buddha-nature, the fact that the good become bad or the bad become
85 1, 5, 13 | become bad or the bad become good, does not imply in the least
86 1, 5, 13 | varieties exist both among the good and the bad. This is why
87 1, 5, 15 | transcends the duality of good and bad. "One day," to cite
88 1, 5, 16 | not believe in half the good that we are born with. We
89 1, 5, 18 | thought of the sublime and the good.~"O brother man, fold to
90 1, 5, 18 | Buddha. Let your life be so good that you may not be ashamed
91 1, 5, 20 | primitive forefathers of good old days.~In addition to
92 1, 5, 21 | and receiving of alternate good. Therefore Shakya Muni says: "
93 1, 6, 3 | long-entertained belief is hardly good for anything. In the first
94 1, 6, 4 | result of the sum total of my good and bad actions in the past
95 1, 6, 4 | after truth, neither to do good to my contemporaries nor
96 1, 6, 5 | religion proclaimed that she is good? At all events, she is the
97 1, 6, 7 | whomever we meet we find good; whatever we get we receive
98 1, 6, 7 | I hope we shall find a good teacher in him." "No," replied
99 1, 6, 7 | the rape. He will be no good teacher for us."~
100 1, 6, 8 | loves to think not of a good thing nor of a bad thing,
101 1, 6, 8 | bad thing, but of bad and good in the abstract. This intellectual
102 1, 6, 12 | moral by our posterity. Good deeds of the savage are
103 1, 6, 12 | savage are not necessarily good in the eyes of the civilized,
104 1, 6, 12 | you distinguish evil from good? How can you single out
105 1, 6, 18 | and change in constancy; good is in bad, and bad in good;
106 1, 6, 18 | good is in bad, and bad in good; integration is in disintegration,
107 1, 6, 18 | not the immutable law of good sway over human affairs
108 1, 6, 18 | says-~"I can but trust that good shall fall~At last-far off-at
109 1, 6, 18 | personality sublime and good. Let us pray to Buddha to
110 1, 7, 1 | Epicureanism and Life.~There are a good many people always buoyant
111 1, 7, 2 | simply denotes a privation of good -- that is, evil is null,
112 1, 7, 2 | certain that we experience good as well as evil, and feel
113 1, 7, 2 | it is only the absence of good?~You must admit there are
114 1, 7, 3 | and so forth.~It holds good also in human affairs: advantage
115 1, 7, 3 | convenience by inconvenience; good by evil; rise by fall; prosperity
116 1, 7, 5 | it tries a higher flight. Good is opposed by evil, then
117 1, 7, 6 | the law of balance holds good. Four men can finish in
118 1, 7, 6 | ear-picking. Aeroplanes are good for aviation, but not for
119 1, 7, 7 | large plantation have as good a time on a rainy day as
120 1, 7, 7 | of fortune, while every good luck gives birth to some
121 1, 7, 8 | impure air chokes us, so good conduct brings about good
122 1, 7, 8 | good conduct brings about good consequence, and bad conduct
123 1, 7, 8 | think these are cases of good cause and bad effect. We
124 1, 7 (2)| seems to have thought that good cause may bring out bad
125 1, 7, 8 | stand. In the first case the good action of almsgiving produces
126 1, 7, 8 | almsgiving produces the good effect of lessening the
127 1, 7, 8 | love and kindness produce a good effect on her and her children,
128 1, 7, 8 | numerous cases in which good persons were so unfortunate
129 1, 7, 8 | no reason because he is good and honourable that he should
130 1, 7, 8 | be poor or sickly. To be good is one thing, and to be
131 1, 7, 8 | and sick is another. The good are not necessarily the
132 1, 7, 8 | The moral conduct of a good person has no responsibility
133 1, 7, 8 | the physical world.~The good are rewarded morally, not
134 1, 7, 8 | depth of earth!'"~Thus the good are unfailingly rewarded
135 1, 7, 8 | after rainless years,~So good and evil, pains and pleasures,
136 1, 7, 11 | after pleasure, look for good luck, hunger after success,
137 1, 7, 11 | them that 'they who make good luck a god are all unlucky
138 1, 7, 13 | not things worthless and good for nothing, but have a
139 1, 8, 4 | not being moved either by good or by evil, either by birth
140 1, 8, 12 | feels it his duty to do good to others, but he is naturally
141 1, 8, 12 | others, but he is naturally good and merciful. No more he
142 1, 8, 16 | be blind to the fact that good and evil have an equal share
143 Appen, Intro | supplementing the other, have done good to the multitude. They were
144 Appen, Intro | against evil and recommending good. (But) Buddhism (alone)
145 Appen, 1 | whither it will go, (what is) good, (what) evil. Therefore
146 Appen, 1 | nor to promote wisdom, good, happiness, and welfare.
147 Appen, 1 | help of the wise and the good. Humanity and righteousness
148 Appen, 1 | wise and the unwise, the good and the bad, the happy and
149 Appen, 1 | there be reward for the good (as it is taught in your
150 Appen, 1 | that Heaven blesses the good and shows grace to the humble?
151 Appen, 2, 1 | preached a doctrine concerning good or bad Karma as the cause,
152 Appen, 2 (3)| evil and in encouraging the good. The moral conduct of the
153 Appen, 2 (3)| Karmas: (1) The bad, (2) the good, (3) the immovable. There
154 Appen, 2, 2 | region of Rupa-loka, whose good Karma had spent its force,
155 Appen, 2, 2 | of the Rupra-loka, whose good Karma had spent its force,
156 Appen, 3 (2)| give up evil and abide by good; next He preached the second
157 Appen, 3 (2)| must give up evil, practise good, put away unrealities by
158 Appen, 4 | sense for the sake of the good of his Self. He is offended, (
159 Appen, 4 | by the influence of the good Kharma, enter into the womb
160 Appen, 4 | others fortunate, doing no good in the present life. So
|