The Religion of the Samurai, passage 974

Again, ancient Zenists did not claim that there was any mysterious element in their spiritual attainment, as Do-gen says[FN#259] unequivocally respecting his Enlightenment: "I recognized only that my eyes are placed crosswise above the nose that stands lengthwise, and that I was not deceived by others. I came home from China with nothing in my hand. There is nothing mysterious in Buddhism. Time passes as it is natural, the sun rising in the east, and the moon setting into the west."

The Religion of the Samurai, passage 300

The teachers of the same school[FN#103] came one after another from China, and Zen[FN#104] peculiar to them, flourished a short while.

The Religion of the Samurai, passage 801

A poor puppy with an empty can tied to his tail, Thomas Carlyle wittily observes, ran and ran on, frightened by the noise of the can. The more rapidly he ran, the more loudly it rang, and at last he fell exhausted of running. Was it not typical of a so-called great man of the world? Vanity tied an empty can of fame to his tail, the hollow noise of which drives him through life until he falls to rise no more. Miserable!

The Religion of the Samurai, passage 804

[FN#214] Schopenhauer, 'The World as Will and Idea' (R. B. Haldane and J. Kemp's translation, vol. iii., pp. 384-386); Hartman, 'Philosophy of the Unconsciousness' (W. C. Coupland's translation, vol. iii., pp. 12-119).

The Religion of the Samurai, passage 288

Peace was at last restored by Iye-yasu, the founder of the Toku-gana Shogunate (1603-1867). During this period the Shogunate gave countenance to Buddhism on one hand, acknowledging it as the state religion, bestowing rich property to large monasteries, making priests take rank over common people, ordering every householder to build a Buddhist altar in his house; while, on the other hand, it did everything to extirpate Christianity, introduced in the previous period (1544). All this paralyzed the missionary spirit of the Buddhists, and put all the sects in dormant state. As for Zen[FN#98] it was still favoured by feudal lords and their vassals, and almost all provincial lords embraced the faith.

The Religion of the Samurai, passage 1071

They tell of nothing beyond the phenomenal universe in their explanation of thousands of things. Though they point out the Great Path as the origin, yet they never explain in detail (what is) the direct, and (what) the indirect cause of the phenomenal universe, or how it was created, or how it will be destroyed, how life came forth, whither it will go, (what is) good, (what) evil.

The Religion of the Samurai, passage 268

One of his disciples, To-zan, became the spiritual adviser of the Emperor Fushi-mi (1288-1298), and another disciple, Mu kwan, was created the abbot of the monastery of Nan-zen-ji by the Emperor Kame-yama (1260-1274), as the founder of a sub-sect of the Rin Zai under the same name.

The Religion of the Samurai, passage 965

'Early this morning,' replied the other, 'I set out from India.' 'Why,' said the teacher, 'art thou so late?' 'I stopped,' responded the man, 'several times to look at beautiful sceneries.' Thou mayst have supernatural powers,' exclaimed Yang Shan, 'yet thou must give back the Spirit of Buddha to me.' Then the monk praised Yang Shan saying: 'I have come over to China in order to worship Manyjucri,[FN#252] and met unexpectedly with Minor Shakya,' and, after giving the master some palm leaves he brought from India, went back through the air.'"[FN#253]

The Religion of the Samurai, passage 431

A grain of sand you, trample upon has a deeper significance than a series of lectures by your verbal philosopher whom you respect. It contains within itself the whole history of the earth; it tells you what it has seen since the dawn of time; while your philosopher simply plays on abstract terms and empty words. What does his Absolute, or One, or Substance mean? What does his Reality or Truth imply? Do they denote or connote anything? Mere name! mere abstraction! One school of philosophy after another has been established on logical subtleties; thousands of books have been written on these grand names and fair mirages, which vanish the moment that your hand of experience reaches after them.

The Religion of the Samurai, passage 841

[FN#218] Dr. H. Kato seems to have thought that good cause may bring out bad effect when he attacked Buddhism on this point.

The Religion of the Samurai, passage 981

[FN#263] A famous Zenist, Mu-go-koku-shi, is said to have replied to every questioner, saying: "Let go of your idle thoughts."

The Religion of the Samurai, passage 511

Although it manifests itself as the sexual attachment and parental love in lower animals, yet its developed forms, such as sympathy, loyalty, benevolence, mercy, humanity, are observed in human beings.

The Religion of the Samurai, passage 630

How miserable it is to see one, having no faith in his noble endowment, burying the precious gem of Buddha-nature into the foul rubbish of vices and crimes, wasting his excellent genius in the exertion that is sure to disgrace his name, falling a prey to bitter remorse and doubt, and casting himself away into the jaw of perdition.

The Religion of the Samurai, passage 837

Although it may be needless to state here the law of causation at any length, yet it is not equally needless to say a few words about its application to morals as the law of retribution, which is a matter of dispute even among Buddhist scholars. The kernel of the idea is very simple-like seed, like fruit; like cause, like effect; like action, like influence--nothing more. As fresh air strengthens and impure air chokes us, so good conduct brings about good consequence, and bad conduct does otherwise.[FN#217]

The Religion of the Samurai, passage 172

[FN#58] The faith is based on Larger Sukhavati-vyuha, Smaller Sukhavati-vyuha, and Amitayus-dhyana-sutra. It was taught in India by Acvaghosa, Nagariuna, and Vasubandhu. In China Hwui Yuen (E-on, died in A.D. 416), Tan Lwan (Don-ran, died in 542), Tao Choh (Do-shaku), and Shen Tao (Zen-do) (both of whom lived about 600-650), chiefly taught the doctrine. It made an extraordinary progress in Japan, and differentiated itself into several sects, of which Jodo Shu and Shin Shu are the strongest.

The Religion of the Samurai, passage 1019

5. The Rank of Merit-over-Merit---7. The Forgetting of the Cow and the Remembering of the Man. 8. The Forgetting of the Cow and of the Man.

The Religion of the Samurai, passage 782

As conceivably a bird might sit on a telegraph instrument and become fully aware of the clicks of the machine without any suspicion of the existence or meaning of the message, or a dog could see all that eye can see in a book yet without any hint of its meaning, or a savage could gaze at the printed score of an opera without ever suspecting its musical import, so this supposed visitor would be absolutely cut off by an impassable gulf from the real seat and significance of human history.

The Religion of the Samurai, passage 927

During that warfare Wang was giving a course of lectures to a number of students at the headquarters of the army, of which he was the Commander-in-chief. At the very outset of the battle a messenger brought him the news of defeat of the foremost ranks. All the students were terror-stricken and grew pale at the unfortunate tidings, but the teacher was not a whit disturbed by it. Some time after another messenger brought in the news of complete rout of the enemy.

The Religion of the Samurai, passage 932

Behead me forthwith, if you please." Surprised by this unexpected boldness on the part of the priest, they turned back without harming even a hair of the old Buddhist.[FN#242]

The Religion of the Samurai, passage 1113

[FN#329] A. 'The Buddhist precepts are different from the Confucian teachings in the form of expression, but they agree in their warning against the evil and in encouraging the good. The moral conduct of the Buddhist can be secured by the cultivation of the five virtues of humanity, uprightness, etc., as though people in this country hold up their hands joined in the respectable salutation, while the same object is attained by those of The Fan, who stand with their bands hanging down. Not to kill is humanity. Not to steal is uprightness. Not to be adulterous is propriety. Not to lie is sincerity. Not to drink spirits nor eat meat is to increase wisdom, keeping mind pure.'

The Religion of the Samurai, passage 666

We cannot pass over, however, this weighty problem without saying a word. We shall try in this chapter to present Enlightenment before the reader in a roundabout way, just as the painter gives the fragmentary sketches of a beautiful city, being unable to give even a bird's-eye view of it. Enlightenment, first of all, implies an insight into the nature of Self. It is an emancipation of mind from illusion concerning Self.

The Religion of the Samurai, passage 200

[FN#71] The sect was named after its founder in China, Chi I (538-597), who lived in the monastery of Tien Tai Shan (Ten-dai-san), and was called the Great Teacher of Tien Tai. In 804 Den-gyo went over to China by the Imperial order, and received the transmission of the doctrine from Tao Sui (Do-sui), a patriarch of the sect. After his return he erected a monastery on Mount Hi-yei, which became the centre of Buddhistic learning.

The Religion of the Samurai, passage 703

As such it is called Mind or Self by Zenists. Pan Shan (Ban-zan) says: "The moon of mind comprehends all the universe in its light." A man asked Chang Sha (Cho-sha): "How can you turn the phenomenal universe into Self ?" "How can you turn Self into the phenomenal universe?" returned the master.

The Religion of the Samurai, passage 641

Let, then, your heart be so pure that you may not be unworthy of the sunshine beaming upon you the light of Universal Spirit. Let your thought be so noble that you may deserve fair flowers blooming before you, reminding you of merciful Buddha. Let your life be so good that you may not be ashamed of yourself in the presence of the Blessed One. This is the piety of Mahayanists, especially of Zenists.

The Religion of the Samurai, passage 292

It was about the middle of this period that the forty-seven vassals of Ako displayed the spirit of the Samurai by their perseverance, self-sacrifice, and loyalty, taking vengeance on the enemy of their deceased lord. The leader of these men, the tragic tales of whom can never be told or heard without tears, was Yoshi-o (O-ishi died 1702), a believer of Zen,[FN#99] and his tomb in the cemetery of the temple of Sen-gaku-ji, Tokyo, is daily visited by hundreds of his admirers. Most of the professional swordsmen forming a class in these days practised Zen. Mune-nori[FN#100](Ya-gyu), for instance, established his reputation by the combination of Zen and the fencing art.

The Religion of the Samurai, passage 494

If there be no change in the song of a bird, it is as valueless as a whistling wind. If there be no change in trees and grass, they are utterly unsuitable to be planted in a garden. Now, then, what is the use of our life, if it stand still?

The Religion of the Samurai, passage 287

[FN#97] After the introduction of Zen into Japan many important books were written, and the following are chief doctrinal works: Ko-zen-go-koku-ron, by Ei-sai; Sho bo-gen-zo; Gaku-do-yo-zin-shu; Fu-kwan-za-zen-gi; Ei-hei-ko-roku, by Do-gen; Za-zen-yo-zin-ki; and Den-ko-roku, by Kei-zan.

The Religion of the Samurai, passage 700

Has not philosophy announced that she is spiritual? Has not religion proclaimed that she is good? At all events, she is the mother of all beings. She lives in all things and they live in her. All that she possesses is theirs, and all that they want she supplies. Her life is the same vitality that stirs all sentient beings. Chwang Tsz[FN#188] (So-shi) is right when he says: "Heaven, Earth, and I were produced together, and all things and I are one." And again: "If all things be regarded with love, Heaven and Earth are one with me." Sang Chao (So-jo) also says: "Heaven and Earth are of the same root as we. All things in the world are of one substance with Me."[FN#189]

The Religion of the Samurai, passage 1130

[FN#339] A. 'The passion against disagreeable things, for fear of their inflicting injuries on oneself.'

The Religion of the Samurai, passage 549

These two theories are not only far from throwing light on the moral state of man, but wrap it in deeper gloom. Let us raise a few questions by way of refutation. If man's fundamental nature be good, as Mencius maintains, why is it easy for him to be vicious without instruction, while he finds it hard to be virtuous even with instruction. If you contend that good is man's primary nature and evil the secondary one, why is be so often overpowered by the secondary nature?

The Religion of the Samurai, passage 1028

We are far from denying, as already shown in the foregoing chapters, the existence of troubles, pains, diseases, sorrows, deaths in life. Our bliss consists in seeing the fragrant rose of Divine mercy among the thorns of worldly trouble, in finding the fair oasis of Buddha's wisdom in the desert of misfortunes, in getting the wholesome balm of His love in the seeming poison of pain, in gathering the sweet honey of His spirit even in the sting of horrible death.

The Religion of the Samurai, passage 302

[FN#103] Tsih Fei (Soku-hi died 1671), Muh Ngan (Moku-an died 1684), Kao Tsuen (Ko-sen died 1695), the author of Fu-so-zen-rin-so-bo-den, To-koku-ko-so-den, and Sen-un-shu, are best known.

The Religion of the Samurai, passage 434

If the movements of my hand are neither (too) gentle nor (too) violent, the idea in my mind is realized. But I cannot tell (how to do this) by word of mouth; there is a knack in it. I cannot teach the knack to my son, nor can my son learn it from me. Thus it is that I am in my seventieth year, and am (still) making wheels in my old age. But these ancients, and what it was not possible for them to convey, are dead and gone.

The Religion of the Samurai, passage 893

Zen teachers never instruct their pupils by means of explanation or argument, but urge them to solve by themselves through the practice of Meditation such problems as--'What is Buddha?' What is self?' 'What is the spirit of Bodhidharma?' 'What is life and death?' 'What is the real nature of mind?' and so on. Ten Shwai (To-sotsu), for instance, was wont to put three questions[FN#229] to the following effect: (1) Your study and discipline aim at the understanding of the real nature of mind.

The Religion of the Samurai, passage 808

Expose thermometers of several kinds to one and the same temperature. One will indicate, say, 60░, another as high as 100░, another as low as 15░. Expose the thermometers of human sensibilities, which are of myriads of different kinds, to one and the same temperature of environment. None of them will indicate the same degrees. In one and the same climate, which we think moderate, the Eskimo would be washed with perspiration, while the Hindu would shudder with cold. Similarly, under one and the same circumstance some might be extremely miserable and think it unbearable, yet others would be contented and happy. Therefore we may safely conclude that there are no definite external causes of pain and pleasure, and that there must be internal causes which modify the external.

The Religion of the Samurai, passage 538

The author of Vimalakirtti-nirdeca-sutra well explains our attitude towards Buddha when he says: "We ask Buddha for nothing. We ask Dharma for nothing. We ask Samgha for nothing." Nothing we ask of Buddha. No worldly success, no rewards in the future life, no special blessing. Hwang Pah (O-baku) said: "I simply worship Buddha. I ask Buddha for nothing. I ask Dharma for nothing. I ask Samgha for nothing." Then a prince[FN#159] questioned him: "You ask Buddha for nothing.

The Religion of the Samurai, passage 888

Had they mind to think, heart to feel, they should be contented and happy with their present condition.

The Religion of the Samurai, passage 122

"Who are you," demanded the Fifth Patriarch, "and whence have you come?" "I am a son of the farmer," replied the man, "of Sin Cheu in the South of Ta Yu Ling." "What has brought you here?" asked the master again. "I have no other purpose than to attain to Buddhahood," answered the man.

The Religion of the Samurai, passage 850

"When they came in, Zze Lu said: 'Your present condition may be called one of extreme distress!' Confucius replied: 'What words are these? When the superior man has free course with his principles, that is what we call his success; when such course is denied, that is what we call his failure. Now I hold in my embrace the principles of righteousness and benevolence, and with them meet the evils of a disordered age; where is the proof of my being in extreme distress?

The Religion of the Samurai, passage 763

You cannot separate appearances from reality, and hold out the latter as the object of aspiration at the cost of the former. You must acknowledge that the so-called realm of reality which you aspire after, and which you seek for outside or behind the phenomenal universe, exists here on earth. Let Zen teachers tell you that "the world of birth and death is the realm of Nirvana"; "the earth is the pure land of Buddha."

The Religion of the Samurai, passage 560

It would seem to some that the error can be avoided by limiting the sense of the term 'man,' saying some persons are good-natured, some persons are bad-natured, some persons are good-natured and bad-natured as well, and some persons are neither good-natured nor bad-natured. There is no contradiction in these modified propositions, but still they fail to explain the ethical state of man.

The Religion of the Samurai, passage 507

Neither is it a mere figure of speech to say that thunder speaks and hills respond, nor to describe birds as singing and flowers as smiling, nor to narrate winds as moaning and rain as weeping, nor to state lovers as looking at the moon, the moon as looking at them, when we observe spiritual element in activities of all this.

The Religion of the Samurai, passage 797

Shakya Muni compared an Epicurean with a dog chewing a dry bone, mistaking the blood out of a wound in his mouth for that of the bone. The author of Mahaparinirvana-sutra[FN#210] has a parable to the following effect: 'Once upon a time a hunter skilled in catching monkeys alive went into the wood. He put something very sticky on the ground, and hid himself among the bushes. By-and-by a monkey came out to see what it was, and supposing it to be something eatable, tried to feed on it.

The Religion of the Samurai, passage 501

The doctrine of Transcience never drives us to the pessimistic view of life. On the contrary, it gives us an inexhaustible source of pleasure and hope. Let us ask you: Are you satisfied with the present state of things? Do you not sympathize with poverty-stricken millions living side by side with millionaires saturated with wealth? Do you not shed tears over those hunger-bitten children who cower in the dark lanes of a great city? Do you not wish to put down the stupendous oppressor--Might-is-right? Do you not want to do away with the so-called armoured peace among nations? Do you not need to mitigate the struggle for existence more sanguine than the war of weapons?

The Religion of the Samurai, passage 977

"Dhyana is the letting go," continues the writer--"that is to say, the letting go of the thirteen hundred million of idle thoughts." The very root of these thirteen hundred million idle thoughts is an illusion about one's self. He is indeed the poorest creature, even if he be in heaven, who thinks himself poor. On the contrary, he is an angel who thinks himself hopeful and happy, even though he be in hell.

The Religion of the Samurai, passage 88

384-412; Lankavatara-sutra, which is said to have been pointed out by Bodhidharma as the best explanation of Zen, by Gunabhadra in A.D. 433; Saddharma-pundarika-sutra, in its complete form, by Kumarajiva in A.D. 406; Avatamsaka-sutra by Buddhabhadra in A.D. 418; Mahaparinirvana-sutra by Dharmaraksa in A.D. 423.

The Religion of the Samurai, passage 947

Breathing exercise is one of the practices of Yoga, and somewhat similar in its method and end to those of Zen. We quote here[FN#247] Yogi Ramacharaka to show how modern Yogis practise it: "(1) Stand or sit erect. Breathing through the nostrils, inhale steadily, first filling the lower part of the lungs, which is accomplished by bringing into play the diaphragm, which, descending, exerts a gentle pressure on the abdominal organs, pushing forward the front walls of the abdomen.

The Religion of the Samurai, passage 668

It teaches us that there is no such thing as soul, and that the notion of soul is a gross illusion. It treats of body as a temporal material form of life doomed to be destroyed by death and reduced to its elements again. It maintains that mind is also a temporal spiritual form of life, behind which there is no immutable soul.

The Religion of the Samurai, passage 1059

[FN#288] According to Hinayanists, Karma (action) is that moral germ which survives death and continues in transmigration. It may be conceived as something like an energy, by the influence of which beings undergo metempsychosis.

The Religion of the Samurai, passage 147

He only gave sanction to his disciples who attained to Enlightenment, and allowed them to teach Zen in a manner best suited to their own personalities. For instance, Huen Kioh (Gen-kaku), a scholar of the Tien Tai doctrine,[FN#47] well known as the Teacher of Yung Kia[FN#48] (Yo-ka), received a sanction for his spiritual attainment after exchanging a few words with the master in their first interview, and was at once acknowledged as a Zen teacher.