The Religion of the Samurai, passage 953

Chwang Tsz[FN#248] thought that calmness of mind is essential to sages, and said: "The stillness of the sages does not belong to them as a consequence of their skilful ability; all things are not able to disturb their minds; it is on this account that they are still. When water is still, its clearness shows the beard and eyebrows (of him who looks into it). It is a perfect level, and the greatest artificer takes his rule from it.

The Religion of the Samurai, passage 214

In the meantime seekers after a new truth gradually began to knock at his door, and his hermitage was turned into a monastery, now known as the Temple of Ko-sho-ji.[FN#77] It was at this time that many Buddhist scholars and men of quality gathered about him but the more popular he became the more disgusting the place became to him. His hearty desire was to live in a solitude among mountains, far distant from human abodes, where none but falling waters and singing birds could disturb his delightful meditation. Therefore he gladly accepted the invitation of a feudal lord, and went to the province of Echi-zen, where his ideal monastery was built, now known as Ei-hei-ji.[FN#78]

The Religion of the Samurai, passage 638

[FN#174] The last Emperor of the Yin dynasty, one of the worst despots. His reign was 1154-1122 B.C.

The Religion of the Samurai, passage 10

1. Epicureanism and Life 2. The Errors of Philosophical Pessimists and Religious Optimists 3. The Law of Balance 4. Life Consists in Conflict 5. The Mystery of Life 6. Nature favours Nothing in Particular 7. The Law of Balance in Life 8. The Application of the Law of Causation to Morals 9. The Retribution in the Past, the Present, and the Future Life 10. The Eternal Life as taught by Professor M?nsterberg 11. Life in the Concrete 12. Difficulties are no Match for an Optimist 13. Do Thy Best and Leave the Rest to Providence

The Religion of the Samurai, passage 1013

The eighth picture, called 'the Forgetting of the Cow and of the Man,' represents a large empty circle.

The Religion of the Samurai, passage 463

"This mysterious Mind," says Kwei Fung (Kei-ho), "is higher than the highest, deeper than the deepest, limitless in all directions. There is no centre in it. No distinction of east and west, and above and below. Is it empty? Yes, but not empty like space. Has it a form? Yes, but has no form dependent on another for its existence. Is it intelligent? Yes, but not intelligent like your mind. Is it non-intelligent? Yes, but not non-intelligent like trees and stone. Is it conscious?

The Religion of the Samurai, passage 376

(12) Some Mahayana sutras appear to be the exaggeration or modification of what was stated in the Hinayana books, as we see in Mahaparinirvana-sutra.

The Religion of the Samurai, passage 900

The servant of the house, listening to the noise, supposed it to be a mouse gnawing at the inside of the box; so she came out, lamp in hand, and unlocked it. On removing the cover, she was greatly surprised to find the boy instead of a little mouse, and gave alarm. In the meantime the boy got out of the box and went down into the yard, hotly pursued by the people. He ran as fast as possible toward the well, picked up a large stone, threw it down into it, and hid himself among the bushes.

The Religion of the Samurai, passage 1035

Most people regard death as the greatest of evils, only because they fear death. They fear death only because they have the instinct of self-preservation. Hereupon pessimistic philosophy and religion propose to attain to Nirvana by the extinction of Will-to-live, or by the total annihilation of life. But this is as much as to propose death as the final cure to a patient.

The Religion of the Samurai, passage 903

The first step in the mental training is to become the master of external things. He who is addicted to worldly pleasures, however learned or ignorant he may be, however high or low his social position may be, is a servant to mere things. He cannot adapt the external world to his own end, but he adapts himself to it. He is constantly employed, ordered, driven by sensual objects. Instead of taking possession of wealth, he is possessed by wealth.

The Religion of the Samurai, passage 84

[FN#28] This reminds us of Nan Yoh Hwui Sz (Nan-gaku-e-shi, died A.D. 577), who is said to have learned Zen under Bodhidharma. He says in his statement of a vow that he was poisoned three times by those who envied him.

The Religion of the Samurai, passage 660

In the foregoing chapters we have had several occasions to refer to the central problem of Zen or Enlightenment, whose content it is futile to attempt to explain or analyze. We must not explain or analyze it, because by doing so we cannot but mislead the reader. We can as well represent Enlightenment by means of explanation or analysis as we do personality by snapshots or by anatomical operations.

The Religion of the Samurai, passage 847

"When Confucius was reduced to extreme distress between Khan and Zhai, for seven days he had no cooked meat to eat, but only some soup of coarse vegetables without any rice in it. His countenance wore the appearance of great exhaustion, and yet be kept playing on his lute and singing inside the house.

The Religion of the Samurai, passage 768

There also exist other persons and other beings belonging to the same life and reality; consequently all things share in one reality, and life in common with each other. This reality or life is not transcendental to mind and body, or to spirit and matter, but is the unity of them. In other words, this phenomenal world of ours is the realm of reality. This view was held by the Avatamsaka School of Mahayanism, and is still held by Zenists.

The Religion of the Samurai, passage 946

Chwang Tsz seems to have noticed that the harmony of breathing is typical of the harmony of mind, since he says: "The true men of old did not dream when they slept. Their breathing came deep and silently. The breathing of true men comes (even) from his heels, while men generally breathe (only) from their throats."[FN#245] At any rate, the counting of breaths is an expedient for calming down of mind, and elaborate rules are given in the Zen Sutra,[FN#246] but Chinese and Japanese Zen masters do not lay so much stress on this point as Indian teachers.

The Religion of the Samurai, passage 266

[FN#90] Although Zen was first favoured by the Ho-jo Regency and chiefly prospered at Kama-kura, yet it rapidly began to exercise its influence on nobles and Emperors at Kyo-to. This is mainly due to the activity of En-ni, known as Sho-Ichi-Koku-Shi (1202-1280), who first earned Zen under Gyo-yu, a disciple of Ei-sai, and afterwards went to China, where he was Enlightened under the instruction of Wu Chun, of the monastery of King Shan.

The Religion of the Samurai, passage 1092

[FN#307] According to Tsin Shu, a man, Pao Tsing by name, told his parents, when he was five years, that he had been in the previous life a son to Li, an inhabitant of Kuh Yang, and that he had fallen into the well and died. Thereupon the parents called on Li, and found, to their astonishment, that the boy's statement was actually coincident with the fact.

The Religion of the Samurai, passage 794

There are a good many people always buoyant in spirit and mirthful in appearance as if born optimists. There are also no fewer persons constantly crestfallen and gloomy as if born pessimists. The former, however, may lose their buoyancy and sink deep in despair if they are in adverse circumstances. The latter, too, may regain their brightness and grow exultant if they are under prosperous conditions. As there is no evil however small but may cause him to groan under it, who has his heart undisciplined, so there is no calamity however great but may cause him to despair, who has his feelings in control. A laughing child would cry, a crying child would laugh, without a sufficient cause. 'It can be teased or tickled into anything.' A grown-up child is he who cannot hold sway over his passions.

The Religion of the Samurai, passage 544

He would have no time to consider that his act might bring him some reward from its parents, or a good reputation among his friends and fellow-citizens. He would do it barely out of his inborn good-nature.' After enumerating some instances similar to this one, Mencius concludes that goodness is the fundamental nature of man, even if he is often carried away by his brutal disposition.

The Religion of the Samurai, passage 1034

Being asked the reason why he was so joyful, he answered: "I have really given up my ghost, but, thank heaven, I have escaped death after all."[FN#279] A person in such a state of mind can do anything with heart and might. Whatever he does is an act of thanks for the grace of Buddha, and he does it, not as his duty, but as the overflowing of his gratitude which lie himself cannot check. Here exists the formation of character. Here exist real happiness and joy.

The Religion of the Samurai, passage 284

Tradition has it that when Shin-gen's army was put to rout by the furious attacks of Ken-shin's troops, and a single warrior mounted on a huge charger rode swiftly as a sweeping wind into Shin-gen's head-quarters, down came a blow of the heavy sword aimed at Shin-gen's forehead, with a question expressed in the technical terms of Zen: "What shalt thou do in such a state at such a moment?" Having no time to draw his sword, Shin-gen parried it with his war-fan, answering simultaneously in Zen words: "A flake of snow on the red-hot furnace!" Had not his attendants come to the rescue Shin-gen's life might have gone as 'a flake of snow on the red-hot furnace.' Afterwards the horseman was known to have been Ken-shin himself.

The Religion of the Samurai, passage 492

Zen, like Hinayanism, does not deny the doctrine of Transience, but it has come to a view diametrically opposite to that of the Hindus. Transience for Zen simply means change. It is a form in which life manifests itself. Where there is life there is change or Transience. Where there is more change there is more vital activity. Suppose an absolutely changeless body: it must be absolutely lifeless. An eternally changeless life is equivalent to an eternally changeless death.

The Religion of the Samurai, passage 898

Finding a rich mansion in a certain village, the veteran burglar made a hole in the wall that surrounded it. Through that hole they crept into the yard, and opening a window with complete ease broke into the house, where they found a huge box firmly locked up as if its contents were very valuable articles. The old man clapped his hands at the lock, which, strange to tell, unfastened itself. Then he removed the cover and told his son to get into it and pick up treasures as fast as he could.

The Religion of the Samurai, passage 207

As his scriptural knowledge increased, he was troubled by inexpressible doubts and fears, as is usual with great religious teachers. Consequently, one day he consulted his uncle, Ko-in, a distinguished Ten Dai scholar, about his troubles. The latter, being unable to satisfy him, recommended him Ei-sai, the founder of the new faith. But as Ei-sai died soon afterwards, he felt that he had no competent teacher left, and crossed the sea for China, at the age of twenty-four, in 1223.

The Religion of the Samurai, passage 585

[FN#166] Mahaparinirvana-sutra may be said to have been written for the purpose of stating this idea.

The Religion of the Samurai, passage 11

1. The Method of Instruction adopted by Zen Masters 2. The First Step in the Mental Training 3. The Next Step in the Mental Training 4. The Third Step in the Mental Training 5. Zazen, or the Sitting in Meditation 6. The Breathing Exercise of the Yogi 7. Calmness of Mind 8. Zazen and the Forgetting of Self 9. Zen and Supernatural Power 10. True Dhyana 11. Let Go of Your Idle Thoughts 12. 'The Five Ranks of Merit' 13. 'The Ten Pictures of the Cowherd' 14. Zen and Nirvana 15. Nature and Her Lesson 16. The Beatitude of Zen

The Religion of the Samurai, passage 744

If morality be merely subjective, and there be no objective standard, how can you distinguish evil from good? How can you single out angels from among devils? Was not Socrates a criminal? Was not Jesus also a criminal? How could you know Him to be a Divine man different from other criminals who were crucified with Him? What you honour may I not denounce as disgrace? What you hold as duty may I not condemn as sin? Every form of idealism is doomed, after all, to end in such confusion and scepticism. We cannot embrace radical idealism, which holds these threefold sceptical views in her womb.

The Religion of the Samurai, passage 409

Does, then, Zen use no scripture? To this question we answer both affirmatively and negatively: negatively, because Zen regards all sutras as a sort of pictured food which has no power of appeasing spiritual hunger; affirmatively, because it freely makes use of them irrespective of Mahayana or Hinayana. Zen would not make a bonfire of the Scriptures as Caliph Omar did of the Alexandrian library. A Zen master, having seen a Confucianist burning his books on the thought that they were rather a hindrance to his spiritual growth, observed: "You had better burn your books in mind and heart, but not the books in black and white."[FN#124]

The Religion of the Samurai, passage 728

Their very argument, however, proves the subjectivity of time and space, because, if they were objective, we should be able to think them non-existent, as we do with other external objects. Even space and time, therefore are no more than subjective.

The Religion of the Samurai, passage 1046

The author produced over ninety volumes of books, which include a commentary on Avatamsaka-sutra, one on Purnabuddha-sutra-prasannartha-sutra, and many others. Yuen Jan Lun is one of the shortest of his essays, but it contains all the essential doctrines, respecting the origin of life and of the universe, which are found in Taoism, Confucianism, Hinayanism, and Mahayanism.

The Religion of the Samurai, passage 1060

[FN#289] According to the Dharma-laksana Sect, Alaya-vijnyana (receptacle-knowledge) is the spiritual Substance which holds the 'seeds' or potentialities of all things.

The Religion of the Samurai, passage 1115

[FN#331] Kama-loka, the world of desire, is the first of the Three Worlds. It consists of the earth and the six heavenly worlds, all the inhabitants of which are subject to sensual desires.

The Religion of the Samurai, passage 775

The first four Categories are taught to prepare the student's mind for the acceptance of the last one, which reveals the most profound truth.

The Religion of the Samurai, passage 725

Take electricity, for example, it appears as light when perceived through the eye; it appears as sound when perceived through the ear; it appears as taste when perceived through the tongue; but electricity in reality is not light, nor sound, nor taste. Similarly, the mountain is not high nor low; the river is not deep nor shallow; the house is not large nor small; the day is not long nor short; but they seem so through comparison.

The Religion of the Samurai, passage 1089

Again, they might say life suddenly came into existence, it being formed of the Gas, and suddenly goes to naught (at death), the Gas being dispersed. What, then, are the spirits of the dead (which they believe in)? Besides, there are in history some instances of persons[FN#307] who could see through previous existences, or of persons[FN#308] who recollected the events in their past lives.

The Religion of the Samurai, passage 791

We are sure that we can realize the celestial bliss in this very world, if we keep alive the Enlightened Consciousness, of which Bodhidharma and his followers showed the example. 'All the worlds in ten directions are Buddha's Holy Lands!' That Land of Bliss and Glory exists above us, under us, around us, within us, without us, if we open our eyes to see. 'Nirvana is in life itself,' if we enjoy it with admiration and love. "Life and death are the life of Buddha," says Do-gen.

The Religion of the Samurai, passage 446

The ancient Buddhist pantheon was full of deities or Buddhas, 3,000[FN#137] in number, or rather countless, and also of Bodhisattvas no less than Buddhas. Nowadays, however, in every church of Mahayanism one Buddha or another together with some Bodhisattvas reigns supreme as the sole object of worship, while other supernatural beings sink in oblivion.

The Religion of the Samurai, passage 54

Amrtab. Upanisad, 18, describes three modes of sitting-namely, the Lotus-seat (Padmasana), the sitting with legs bent underneath; the mystic diagram seat (Svastika); and the auspicious-seat (Bhadrasana);--while Yogacikha directs the choice of the Lotus-posture, with attention concentrated on the tip of the nose, hands and feet closely joined.

The Religion of the Samurai, passage 635

Thereupon he made up his mind to use every possible means to arouse her, and searched and searched all over the room for some instrument that would help him in his task of arousing her from death-like slumber. Fortunately, he found a razor in one of the drawers of her mirror stand. With it he gave a stroke to her hair, but she did not stir a whit. Then came another stroke, and she snored like thunder. The third and fourth strokes came, but with no better result.

The Religion of the Samurai, passage 455

It might seem for a superficial observer to take a fixed form, as a running river appears constant, though it goes through ceaseless changes. The dead faith, immutable and conventional, makes its embracer appear religious and respectable, while it arrests his spiritual growth. It might give its owner comfort and pride, yet it at bottom proves to be fetters to his moral uplifting.

The Religion of the Samurai, passage 1136

The time of one Increase and one Decrease (human life is increased from 10 to 84,000 years, increasing by one year at every one hundred years; then it is decreased from 84,000 to 10 years, decreasing by one year at every one hundred years) elapsed. In short, those beings in the second region of Rupa-loka, whose good Karma had spent its force, came down on the earth. At first there were the 'earth bread' and the wild vine for them.

The Religion of the Samurai, passage 396

(26) Sandhinirmocana-sutra is supposed to be a work of Asanga not without reason, because Asanga's doctrine is identical with that of the sutra, and the sutra itself is contained in the latter part of Yogacaryabhumi-castra. The author divides the whole preachings of the Master into the three periods that he might place the Idealistic doctrine in the highest rank of the Mahayana schools.

The Religion of the Samurai, passage 274

[FN#92] As we have already mentioned, Do-gen, the founder of the Japanese So To Sect, shunned the society of the rich and the powerful, and led a secluded life.

The Religion of the Samurai, passage 101

Our master's method of instruction was entirely different from that of ordinary instructors of learning. He would not explain any problem to the learner, but simply help him to get enlightened by putting him an abrupt but telling question. Shang Kwang, for instance, said to Bodhidharma, perhaps with a sigh: "I have no peace of mind. Might I ask you, sir, to pacify my mind?" "Bring out your mind (that troubles you so much)," replied the master, "here before me!

The Religion of the Samurai, passage 879

Prosperity tends to make one forget the grace of Buddha, but adversity brings forth one's religious conviction. Christ on the cross was more Christ than Jesus at the table. Luther at war with the Pope was more Luther than he at peace. Nichi-ren[FN#225] laid the foundation of his church when sword and sceptre threatened him with death. Shin-ran[FN#226] and Hen-en[FN#227] established their respective faiths when they were exiled.

The Religion of the Samurai, passage 716

[FN#195] The Rin-zai teachers mostly make use of the doctrine of unreality of all things, as taught in Prajnya-paramita-sutras. We have to note that there are some differences between the Mahayana doctrine of unreality and the Hinayana doctrine of unreality.

The Religion of the Samurai, passage 6

1. Man is Good-natured according to Mencius 2. Man is Bad-natured according to Siun Tsz 3. Man is both Good-natured and Bad-natured according to Yan Hiung 4. Man is neither Good-natured nor Bad-natured according to Su Shih 5. There is no Mortal who is Purely Moral 6. There is no Mortal who is Non-moral or Purely Immoral 7. Where, then, does the Error Lie? 8, Man is not Good-natured nor Bad-natured, but Buddha natured 9. The Parable of the Robber Kih 10. Wang Yang Ming and a Thief 11.

The Religion of the Samurai, passage 537

Therefore Universal Life may in the future possibly unfold its new spiritual content, yet unknown to us because it has refined, lifted up, and developed living beings from the amťba to man, increasing the intelligence and range of individuals, until highly civilized man emerge into the plane of consciousness-consciousness of divine light in him. Thus to believe in Buddha is to be content and thankful for the grace of His, and to hope for the infinite unfoldment of His glories in man.

The Religion of the Samurai, passage 452

Tan Hia (Tan-ka), a noted Chinese Zen master, was found warming himself on a cold morning by the fire made of a wooden statue of Buddha. On another occasion he was found mounting astride the statue of a saint. Chao Chen (Jo-shu) one day happened to find Wang Yuen (Bun-yen) worshipping the Buddha in the temple, and forthwith struck him with his staff. "Is there not anything good in the worshipping of the Buddha?" protested Wang Yuen.

The Religion of the Samurai, passage 210

After four years' study and discipline, he was Enlightened and acknowledged as the successor by his master Ju Tsing (Nyo-jo died in 1228), who belonged to the Tsao Tung (So To) school. He came home in 1227, bringing with him three important Zen books.[FN#76] Some three years he did what Bodhidharma, the Wall-gazing Brahmin, had done seven hundred years before him, retiring to a hermitage at Fuka-kusa, not very far from Kyo-to.