The Religion of the Samurai, passage 605

Enlightened Consciousness, or Buddha-nature, as we have seen in the previous chapter, is the mind of mind and the consciousness of consciousness, Universal Spirit awakened in individual minds, which realizes the universal brotherhood of all beings and the unity of individual lives. It is the real self, the guiding principle, the Original Physiognomy[FN#169] (nature), as it is called by Zen, of man.

The Religion of the Samurai, passage 1222

To tell the truth, there exists nothing outside of Spirit, and even the Primordial Gas is also a mode of it, for it is one of the external objects projected by the above-stated Vijnyanas, and is one of the mental images of Alaya, out of whose idea, when it is in the state of Karma, come both the subject and the object.

The Religion of the Samurai, passage 611

This theory of Buddha-nature enables us to get an insight into the origin of morality. The first awakening of Buddha-nature within man is the very beginning of morality, and man's ethical progress is the gradually widening expression of that nature in conduct. But for it morality is impossible for man. But for it not only moral culture or discipline, but education and social improvement must be futile.

The Religion of the Samurai, passage 468

"I must Confess that I am only dust. But once a rose within me grew; Its rootlets shot, its flowerets flew; And all rose's sweetness rolled Throughout the texture of my mould; And so it is that I impart Perfume to them, whoever thou art."

The Religion of the Samurai, passage 133

Take it along with you, if you long for it." Upon this Hwui Ming, who began to be ashamed of his base act, tried to lift the Kachaya, but in vain, for it was, as he felt, as heavy as the rock itself. At last he said to the Sixth Patriarch: "I have come here, my brother, not for the sake of this robe, but for the sake of the Law. Grant my hearty desire of getting Enlightened." "If you have come for the Law," replied Hwui Nang, "you must put an end to all your struggles and longings.

The Religion of the Samurai, passage 204

[FN#74] Sai-cho, the founder of the Japanese Ten Dai Sect, first learned the doctrine of the Northern School of Zen under Gyo-hyo (died in 797), and afterwards he pursued the study of the same faith under Siao Jan in China. Therefore to oppose the propagation of Zen is, for Ten Dai priests, as much as to oppose the founder of their own sect.

The Religion of the Samurai, passage 430

Son-toku[FN#133] (Ninomiya), a great economist, who, overcoming all difficulties and hardships by which he was beset from his childhood, educated himself, says: "The earth and the heaven utter no word, but they ceaselessly repeat the holy book unwritten."

The Religion of the Samurai, passage 689

Scientifically speaking, there is not a particle of evidence for either view." This is as much as to say there is not a particle of evidence, scientifically speaking, for the common-sense view of soul, because the poet's description of the New Jerusalem is nothing but the result of the common-sense belief of immortality.

The Religion of the Samurai, passage 976

"Idle thoughts come and go over unenlightened minds six hundred and fifty times in a snap of one's fingers," writes an Indian teacher,[FN#260] "and thirteen hundred million times every twenty-four hours." This might be an exaggeration, yet we cannot but acknowledge that one idle thought after another ceaselessly bubbles up in the stream of consciousness.

The Religion of the Samurai, passage 1204

EVEN if Reality is the origin of life, there must be in all probability some causes for its coming into existence, as it cannot suddenly assume the form of body by accident. In the preceding chapters I have refuted the first four doctrines, merely because they are imperfect, and in this chapter I shall reconcile the temporary with the eternal doctrine.

The Religion of the Samurai, passage 1169

[FN#361] The non-enlightened mind, habitually thinking that Atman and external objects exist, leaves the impression of the seed-ideas on its own Alaya.

The Religion of the Samurai, passage 506

In the eye of simple folks of old, mountains, rivers, trees, serpents, oxen, and eagles were equally full of life; hence the deification of them. No doubt it is irrational to believe in nymphs, fairies, elves, and the like, yet still we may say that mountains stand of their own accord, rivers run as they will, just as we say that trees and grass turn their leaves towards the sun of their own accord.

The Religion of the Samurai, passage 816

They will in the future life just as vainly seek blessedness as they have sought it in the present life."

The Religion of the Samurai, passage 867

The same life observed as a system of interrelated-will-attitudes is independent of time, space, and causality as he affirms. One and the same life includes both phases, the difference being in the points of view of the observers.

The Religion of the Samurai, passage 385

(c) The Himayana sutras name six past Buddhas and one future Buddha Maitreya, while the Mahayana sutras name thirty-five, fifty-three, or three thousand Buddhas.

The Religion of the Samurai, passage 1015

"There is no dyer of hills, Yet they are green; So flowers smile, and titter rills At their own wills."

The Religion of the Samurai, passage 379

(b) Contradictions as to the Person of the Master.--For instance, Agamas say the Buddha's body was marked with thirty-two peculiarities, while the Mahayana books enumerate ninety-seven peculiarities, or even innumerable marks.

The Religion of the Samurai, passage 904

Instead of drinking liquors, he is swallowed up by his liquors. Balls and music bid him to run mad. Games and shows order him not to stay at home. Houses, furniture, pictures, watches, chains, hats, bonnets, rings, bracelets, shoes--in short, everything has a word to command him. How can such a person be the master of things? To Ju (Na-kae) says: "There is a great jail, not a jail for criminals, that contains the world in it. Fame, gain, pride, and bigotry form its four walls.

The Religion of the Samurai, passage 4

1. Scripture is no More than Waste Paper 2. No Need of the Scriptural Authority for Zen 3. The Usual Explanation of the Canon 4. Sutras used by the Zen Masters 5. A Sutra Equal in Size to the Whole World 68 6. Great Men and Nature 7. The Absolute and Reality are but an Abstraction 8. The Sermon of the Inanimate

The Religion of the Samurai, passage 1120

A. 'None of heavens, or of hells, or of the worlds of spirits, is mentioned in the title of this book, because these worlds are entirely different from ours, and absolutely beyond the sight and hearing. Ordinary people know not even the phenomena actually occurring before them; how could they understand the unseen? So I entitled it simply, "The Origin of Man " in agreement with the worldly teachings. Now that I treat, however, of the Buddhist doctrine, it is reasonable to enumerate these worlds in full.'

The Religion of the Samurai, passage 951

The Yogi breathing above mentioned is fit rather for physical exercise than for mental balance, and it will be beneficial if you take that exercise before or after Meditation. Japanese masters mostly bold it very important to push forward. The lowest part of the abdomen during Zazen, and they are right so far as the present writer's personal experiences go.

The Religion of the Samurai, passage 32

Fifthly, although non-Buddhist people are used to call Buddhism idolatry, yet Zen can never be called so in the accepted sense of the term, because it, having a grand conception of Deity, is far from being a form of idol-worship; nay, it sometimes even took an iconoclastic attitude as is exemplified by Tan Hia, [FN#11] who warmed himself on a cold morning by making a fire of wooden statues. Therefore our exposition on this point will show the real state of existing Buddhism, and serve to remove religious prejudices entertained against it.

The Religion of the Samurai, passage 1086

[FN#303] Degenerated Taoists maintained that they could prepare a certain miraculous draught, by the taking of which one could become immortal.

The Religion of the Samurai, passage 710

Then our minds go through an entire revolution. We are no more troubled by anger and hatred, no more bitten by envy and ambition, no more stung by sorrow and chagrin, no more overwhelmed by melancholy and despair. Not that we become passionless or simply intellectual, but that we have purified passions, which, instead of troubling us, inspire us with noble aspirations, such as anger and hatred against injustice, cruelty, and dishonesty, sorrow and lamentation for human frailty, mirth and joy for the welfare of follow-beings, pity and sympathy for suffering creatures. The same change purifies our intellect. Scepticism and sophistry give way to firm conviction; criticism and hypothesis to right judgment; and inference and argument to realization.

The Religion of the Samurai, passage 921

If you want to secure Dhyana, let go of your anxieties and failures in the past; let bygones be bygones; cast aside enmity, shame, and trouble, never admit them into your brain; let pass the imagination and anticipation of future hardships and sufferings; let go of all your annoyances, vexations, doubts, melancholies, that impede your speed in the race of the struggle for existence.

The Religion of the Samurai, passage 348

Now, the Buddha, aged seventy-two, thought it was high time to preach his long-cherished doctrine that all sentient beings can attain to Supreme Enlightenment; so he preached Saddharma-pundarika-sutra, in which he prophesied when and where his disciples should become Buddhas. It was his greatest object to cause all sentient beings to be Enlightened and enable them to enjoy the bliss of Nirvana. It was for this that he had endured great pain and hardships through his previous existences.

The Religion of the Samurai, passage 232

Secondly, the so-called honest poverty is a characteristic of both the Zen monk and the Samurai. To get rich by an ignoble means is against the rules of Japanese chivalry or Bushido. The Samurai would rather starve than to live by some expedient unworthy of his dignity.

The Religion of the Samurai, passage 626

But be can never appease his thirst without drinking water. In like manner Universal Spirit exists everywhere. It exists in the tree. It exists in the grass. It exists in the ground. It exists in the mountain. It exists in the river. It exists in the sea. It exists in the bird. It exists in the beast. Thus man is not merely surrounded by Spirit on all sides, but it permeates through his whole existence. But he can never be Enlightened unless he awakens it within him by means of Meditation.

The Religion of the Samurai, passage 524

"I have an image of Buddha, The worldly people know it not. It is not made of clay or cloth, Nor is it carved out of wood, Nor is it moulded of earth nor of ashes. No artist can paint it; No robber can steal it. There it exists from dawn of time. It's clean, although not swept and wiped. Although it is but one, Divides itself to a hundred thousand million forms."

The Religion of the Samurai, passage 718

This intellectual tendency hardens and petrifies the living and growing world, and leads us to take the universe as a thing dead, inert, and standing still. This error of immutation can be corrected by the doctrine of Transcience taught by Hinayana Buddhism. But as medicine taken in an undue quantity turns into poison, so the doctrine of Transcience drove the Hinayanists to the suicidal conclusion of nihilism.

The Religion of the Samurai, passage 712

Wherever we go we find beauty; whomever we meet we find good; whatever we get we receive with gratitude. This is the reason why the Zenists not only regarded all their fellow-beings as their benefactors, but felt gratitude even towards fuel and water. The present writer knows a contemporary Zenist who would not drink even a cup of water without first making a salutation to it.

The Religion of the Samurai, passage 973

Then Hiang Yen made tea and gave a cup to Wei Shan, who praised the two disciples, saying: "You surpass ăariputra[FN#256] and Maudgalyayana[FN#257] in your wisdom and supernatural powers."[FN#258]

The Religion of the Samurai, passage 14

The chief tenets of the Southern School are so well known to occidental scholars that they almost always mean the Southern School by the word Buddhism. But with regard to the Northern School very little is known to the West, owing to the fact that most of its original texts were lost, and that the teachings based on these texts are written in Chinese, or Tibetan, or Japanese languages unfamiliar to non-Buddhist investigators.

The Religion of the Samurai, passage 749

These considerations naturally lead us to an assertion that the world of appearances is valueless, as it is limited, short-lived, imperfect, painful, sinful, hopeless, and miserable; while the realm of reality is to be aspired for, as it is eternal, perfect, comfortable, full of hope, joy, and peace-hence the eternal divorce of appearance and reality. Such a view of life tends to make one minimize the value of man, to neglect the present existence, and to yearn after the future.

The Religion of the Samurai, passage 695

It is bare nonsense to say that I go to school, not to be educated as a member of society, but simply to gratify my individual desire for knowledge; or that I make a fortune, not to lead the life of a well-to-do in society, but to satisfy my individual money-loving instinct; or that I seek after truth, neither to do good to my contemporaries nor to the future generations, but only for my individual curiosity or that I live neither to live with my family nor with my friends nor with anyone else, but to live my individual life.

The Religion of the Samurai, passage 118

The Emperor, learning from the messenger what had happened, admired all the more the imperturbable patriarch, and bestowed rich gifts upon him. This example of his was followed by later Zen masters, who would not condescend to bend their knees before temporal power, and it became one of the characteristics of Zen monks that they would never approach rulers and statesmen for the sake of worldly fame and profit, which they set at naught.

The Religion of the Samurai, passage 157

618-906) China produced, besides the Sixth Patriarch and his prominent disciples, such great Zen teachers as Ma Tsu (Ba-so, died in 788), who is probably the originator of the Zen Activity; Shih Teu (Seki-to, died in 790), the reputed author of Tsan Tung Ki (San-do-kai), a metrical writing on Zen; Poh Chang (Hyaku-jo, died 814), who first laid down regulations for the Zen Monastery; Wei Shan (Yi-san), Yang Shan (Kyo-zan), the founders of the Wei Yang Sect; Hwang Pah (O-baku, died in 850), one of the founders of the Lin Tsi Sect, and the author of Chwen Sin Pao Yao, (Den-sin-ho-yo), one of the best works on Zen; Lin Tsi (Rin-zai, died in 866), the real founder of the Lin Tsi Sect; Tung Shan (To-zan, died in 869), the real founder of the Tsao Tung Sect; Tsao Shan (So-zan, died in 901), a famous disciple of Tung Shan; Teh Shan (Toku-san, died in 865), who was used to strike every questioner with his staff; Chang Sha (Cho-sha, died in 823); Chao Cheu (Jo-shu, died in 897); Nan Tsuen (Nan-sen, died in 834); Wu Yeh (Mu-go, died in 823); who is said to have replied, 'Away with your idle thoughts,' to every questioner; Yun Yen (Un-gan, died in 829); Yoh Shan (Yaku-san, died in 834); Ta Mei (Tai-bai, died in 839), a noted recluse; Ta Tsz (Dai-ji, died in 862); Kwei Fung (Kei-ho, died in 841), the author of 'The Origin of Man,' and other numerous works; and Yun Ku (Un-go, died in 902).

The Religion of the Samurai, passage 55

But Brahmanic Zen was carefully distinguished even by early Buddhists[FN#16] as the heterodox Zen from that taught by the Buddha. Our Zen originated in the Enlightenment of Shakya Muni, which took place in his thirtieth year, when he was sitting absorbed in profound meditation under the Bodhi Tree.

The Religion of the Samurai, passage 253

"In body there exists no soul. The mind is not real at all. Now try on me thy flashing steel, As if it cuts the wind of Spring, I feel."

The Religion of the Samurai, passage 617

Furthermore, Buddha-nature or real self, being the seat of love and the nucleus of sincerity, forms the warp and woof of all moral actions. He is an obedient son who serves his parents with sincerity and love. He is a loyal subject who serves his master with sincerity and love. A virtuous wife is she who loves her husband with her sincere heart. A trustworthy friend is he who keeps company with others with sincerity and love. A man of righteousness is he who leads a life of sincerity and love.

The Religion of the Samurai, passage 675

Because a certain screw is necessary for a certain machine, because the machine works when the screw is there and stops when the screw is taken away, we do not say that the screw is equivalent of the machine." Bergson's simile of a screw and a machine is quite inadequate to show the interdependence of mind and body, because the screw does cause the machine to work, but the machine does not cause the screw to work; so that their relation is not interdependence.

The Religion of the Samurai, passage 203

[FN#73] The Shin Gon or Mantra Sect is based on Mahavairocanabhi-sambodhi-sutra, Vajracekhara-sutra, and other Mantra-sutras. It was established in China by Vajrabodhi and his disciple Amoahavajra, who came from India in 720. Ku kai (774-835), well known as Ko Bo Dai Shi, went to China in 804, and received the transmission of the doctrine from Hwui Kwo (Kei-ka), a, disciple of Amoghavajra. In 806 he came back and propagated the faith almost all over the country. For the detail see 'A Short History of the Twelve Japanese Buddhist Sects' (chap. viii.), by Dr. Nanjo.

The Religion of the Samurai, passage 842

History is full of numerous cases in which good persons were so unfortunate as to die a miserable death or to live in extreme poverty, side by side with those cases in which bad people lived in health and prosperity, enjoying a long life. Having these cases in view, some are of the opinion that there is no law of retribution as believed by the Buddhists.

The Religion of the Samurai, passage 961

Yoga[FN#250] claims that various supernatural powers can be acquired by Meditation, but Zen does not make any such absurd claims. It rather disdains those who are believed to have acquired supernatural powers by the practice of austerities. The following traditions clearly show this spirit: "When Fah Yung (Ho-yu) lived in Mount Niu Teu[FN#251] (Go-zu-san) he used to receive every morning the offerings of flowers from hundreds of birds, and was believed to have supernatural powers.

The Religion of the Samurai, passage 940

Take your meals regularly and punctually, and never sit in Meditation immediately after any meal. Do not practise Dhyana soon after you have taken a heavy dinner, lest you should get sick thereby. Sesame, barley, corn, potatoes, milk, and the like are the best material for your food. Frequently wash your eyes, face, hands, and feet, and keep them cool and clean.

The Religion of the Samurai, passage 162

[FN#52] Among the great names of Zen believers the following are most important: Pang Yun (Ho-on, flourished in 785-804), whose whole family was proficient in Zen; Tsui Kiun (Sai-gun, flourished in 806-824); Luh Kang (Rik-ko), a lay disciple to Nan Tsun; Poh Loh Tien (Haku-raku-ten, died in 847), one of the greatest Chinese literary men; Pei Hiu (Hai-kyu, flourished 827-856), the Prime Minister under the Emperor Suen Tsung, a lay disciple to Hwang Pah; Li Ngao (Ri-ko, lived about 806), an author and scholar who practised Zen under Yoh Shan; Yu Chuh (U-teki, flourished 785-804), a local governor, a friend of Pang Yun; Yang Yih (Yo-oku, flourished in 976), one of the greatest writers of his age; Fan Chung Ngan (Han-chu an, flourished 1008-1052), an able statesman and scholar; Fu Pih (Fu shitsu, flourished 1041-1083), a minister under the Emperor Jan Tsung; Chang Shang Ying (Cho-sho-yei, 1086-1122), a Buddhist scholar and a statesman; Hwang Ting Kien (Ko-tei-ken, 1064-1094), a great poet; Su Shih (So-shoku, died in 1101), a great man of letters, well known as So-to-ba; Su Cheh (So-tetsu, died in 1112), a younger brother of So-to-ba, a scholar and minister under the Emperor Cheh Tsung; Chang Kiu Ching (Cho-Kyu-sei, flourished about 1131), a scholar and lay disciple of Ta Hwui; Yang Kieh (Yo-ketsu, flourished 1078-1086), a scholar and statesman.

The Religion of the Samurai, passage 411

[FN#125] This book is the nearest approach to the doctrine of Zen, and is said to have been pointed out by Bodhidharma as the best book for the use of his followers. See Nanjo's Catalogue, Nos. 175, 1761 177.

The Religion of the Samurai, passage 590

One evening when Wang was giving a lecture to a number of students on his famous doctrine that all human beings are endowed with Conscience,[FN#168] a thief broke into the house and hid himself in the darkest corner. Then Wang declared aloud that every human being is born with Conscience, and that even the thief who had got into the house had Conscience just as the sages of old.

The Religion of the Samurai, passage 75

[FN#23] Buddhist historians differ in opinion respecting the date of Bodhidharma's appearance in China. Compare Chwen Fah Chan Tsung Lun (Den bo sho ju ron) and Hwui Yuen (E-gen).

The Religion of the Samurai, passage 1068

This essay is entitled 'Origin of Man,' and it consists of the (following) four chapters: (1) Refutation of Delusive and Prejudiced (Doctrine); (2) Refutation of Incomplete and Superficial (Doctrine); (3) Direct Explanation of the Real Origin; (4) Reconciliation of the Temporary with the Eternal Doctrine.