Part, Chapter, Paragraph
1 1, 5, 2 | s nature is essentially bad, as Siün Tsz holds, how
2 1, 5, 3 | partly good and partly bad. This is the reason why
3 1, 5, 3 | could one extirpate man's bad nature implanted within
4 1, 5, 3 | good and ought not to be bad? How could you establish
5 1, 5, 4 | there is no seed of good or bad nature. Thus we find no
6 1, 5, 5 | should be either good or bad; or he should be good as
7 1, 5, 5 | should be good as well as bad; or he should be neither
8 1, 5, 5 | should be neither good nor bad. There~can be no alternative
9 1, 5, 6 | the duality of good and bad is no actual life. We must
10 1, 5, 7 | of the terms 'good' and 'bad.' Now let us examine how
11 1, 5, 7 | how does good differ from bad. A good action ever promotes
12 1, 5, 7 | sphere far wider than a bad action. Both are the same
13 1, 5, 7 | other words, both good and bad actions are performed for
14 1, 5, 7 | instance, burglary is evidently bad action, and is condemned
15 1, 5, 7 | nation. If the former be bad on account of its ignoring
16 1, 5, 7 | the latter must be also bad on account of its ignoring
17 1, 5, 7 | interests. Murder is considered bad everywhere; but the killing
18 1, 5, 7 | public. If the former be bad, because of its cruelty,
19 1, 5, 7 | the latter must also be bad, because of its inhumanity.~
20 1, 5, 7 | inhumanity.~The idea of good and bad, generally accepted by common
21 1, 5, 7 | whole world. An action is bad when it inflicts injury
22 1, 5, 7 | in his motive; and it is bad when it injures interests,
23 1, 5, 7 | partly good and partly bad actions; (3) neither good
24 1, 5, 7 | actions; (3) neither good nor bad actions; (4) purely bad
25 1, 5, 7 | bad actions; (4) purely bad actions. First, purely good
26 1, 5, 7 | partly good and partly bad actions are those actions
27 1, 5, 7 | Thirdly, neither good nor bad actions are such actions
28 1, 5, 7 | dreamer. Lastly, purely bad actions, which are absolutely
29 1, 5, 7 | cannot be said to be good or bad in the strict sense of the
30 1, 5, 7 | Man may be called good and bad, and at the same time be
31 1, 5, 7 | time be neither good nor bad, in that he always performs
32 1, 5, 8 | common sense) differs from a bad person (of common sense),
33 1, 5, 11 | 11. The Bad are the Good in the Egg.~
34 1, 5, 11 | of life, and a so-called bad person is none but one who
35 1, 5, 11 | ones. In other words, the bad are the good in the egg,
36 1, 5, 11 | speak, and the good are the bad on the wing. As the bird
37 1, 5, 11 | of the same nature as the bad on the wing. To show that
38 1, 5, 12 | the duality of good and bad. It conveys no sense to
39 1, 5, 12 | good in case there is no bad individual. For the sake
40 1, 5, 12 | they fight for. So-called bad persons, who are properly
41 1, 5, 13 | and places, that good and bad are so inseparably knit
42 1, 5, 13 | knit together, and that the bad at times become good all
43 1, 5, 13 | sudden, and the good grow bad quite unexpectedly. First,
44 1, 5, 13 | actualized to a large extent, and bad is also Buddha-nature actualized
45 1, 5, 13 | Thirdly, the fact that the bad become good under certain
46 1, 5, 13 | and the good also become bad often unexpectedly, can
47 1, 5, 13 | arbitrarily turned into bad and bad nature into good,
48 1, 5, 13 | arbitrarily turned into bad and bad nature into good, the distinction
49 1, 5, 13 | distinction of good and bad nature has no meaning whatever.
50 1, 5, 13 | fact that the good become bad or the bad become good,
51 1, 5, 13 | the good become bad or the bad become good, does not imply
52 1, 5, 13 | both among the good and the bad. This is why the higher
53 1, 5, 15 | the duality of good and bad. "One day," to cite an example, "
54 1, 6, 4 | sum total of my good and bad actions in the past lives
55 1, 6, 8 | of a good thing nor of a bad thing, but of bad and good
56 1, 6, 8 | nor of a bad thing, but of bad and good in the abstract.
57 1, 6, 10 | while someone is sweeping, bad luck will follow; and that
58 1, 6, 10 | brought him nothing but bad luck, that since it had
59 1, 6, 10 | in business, that there bad been much sickness in his
60 1, 6, 18 | in constancy; good is in bad, and bad in good; integration
61 1, 6, 18 | constancy; good is in bad, and bad in good; integration is
62 1, 7, 7 | gives birth to some sort of bad luck. Every prosperity never
63 1, 7, 8 | about good consequence, and bad conduct does otherwise.1~
64 1, 7, 8 | cases of good cause and bad effect. We have, however,
65 1, 7 (2)| good cause may bring out bad effect when he attacked
66 1, 7, 8 | Therefore the real cause of the bad effect is the thoughtlessness
67 1, 7, 8 | children may bring about the bad effect.~History is full
68 1, 7, 8 | with those cases in which bad people lived in health and
69 1, 7, 8 | any reason because he is bad that he should be poor or
70 1, 7, 8 | is another. So also to be bad is one thing, And to be
71 1, 7, 8 | the healthy, nor are the bad necessarily the sick or
72 1, 7, 8 | the immoral action of a bad person has no concern with
73 1, 7, 8 | society at large. And the bad are inevitably recompensed
74 1, 7, 12 | joyous and contented when be bad suffered from a serious
75 1, 8, 9 | being no bridge, the master bad to stop at the shore; but
76 Appen, 1 | unwise, the good and the bad, the happy and the unhappy,
77 Appen, 1 | there be punishment for the bad (as it is taught in your
78 Appen, 2, 1 | doctrine concerning good or bad Karma as the cause, and
79 Appen, 2 (3)| sorts of Karmas: (1) The bad, (2) the good, (3) the immovable.
80 Appen, 4 | by the influence of the bad Karma, in hell, or among
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