The Religion of the Samurai
Kaiten Nukariya
1,227 passages indexed from The Religion of the Samurai (Kaiten Nukariya) — Page 13 of 25
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The Religion of the Samurai, passage 1029
History testifies to the truth that it is misery that teaches men more than happiness, that it is poverty that strengthens them more than wealth, that it is adversity that moulds character more than prosperity, that it is disease and death that call forth the inner life more than health and long life. At least, no one can be blind to the fact that good and evil have an equal share in forming the character and working out the destiny of man.
The Religion of the Samurai, passage 36
Its mental discipline, however, is by far more fruitful, and keeps one's mind in equipoise, making one neither passionate nor dispassionate, neither sentimental nor unintelligent, neither nervous nor senseless. It is well known as a cure to all sorts of mental disease, occasioned by nervous disturbance, as a nourishment to the fatigued brain, and also as a stimulus to torpor and sloth.
The Religion of the Samurai, passage 880
When they were exiled, they complained not, resented not, regretted not, repented not, lamented not, but contentedly and joyously they met with their inevitable calamity and conquered it. Ho-nen is said to have been still more joyous and contented when be bad suffered from a serious disease, because he had the conviction that his desired end was at hand.
The Religion of the Samurai, passage 188
[FN#64] This well-known philosophy was first taught by Cheu Men Shuh (Shu-mo-shiku, died in 1073) in its definite form. He is said to have been enlightened by the instruction of Hwui Tang, a contemporary Zen master. He was succeeded by Chang Ming Tao (Tei-mei-do, died in 1085) and Chang I Chwen (Tei-i-sen, died in 1107), two brothers, who developed the philosophy in no small degree. And it was completed by Chu Tsz (Shu-shi, died in 1200), a celebrated commentator of the Confucian classics. It is worthy to note that these scholars practised Meditation just as Zen monks. See 'History of Chinese Philosophy' (pp. 215-269), by G. Nakauchi, and 'History of Development of Chinese Thought,' by R. Endo.
The Religion of the Samurai, passage 44
[FN#15] "If a wise man hold his body with its three parts (chest, neck, and head) erect, and turn his senses with the mind towards the heart, he will then in the boat of Brahman cross all the torrents which cause fear.
The Religion of the Samurai, passage 647
We cannot tell how many billions of years it takes to develop ourselves and become beings higher than man himself, yet we firmly believe that it is possible for us to take the same unerring course as the organic germs took in the past. Existing humanity is not the same as primitive one. It is quite another race. Our desires and hopes are entirely different from those of primitive man. What was gold for them is now iron for us. Our thoughts and beliefs are what they never dreamed of.
The Religion of the Samurai, passage 952
'If you feel your mind distracted, look at the tip of the nose; never lose sight of it for some time, or look at your own palm, and let not your mind go out of it, or gaze at one spot before you.' This will greatly help you in restoring the equilibrium of your mind.
The Religion of the Samurai, passage 856
Then a question suggests itself: If there be no soul that survives body (as shown in the preceding chapter), who will receive the retributions of our actions in the present life? To answer this question, we have to restate our conviction that life is one and the same; in other words, the human beings form one life or one self--that is to say, our ancestors in the past formed man's past life. We ourselves now form man's present life, and our posterity will form the future life.
The Religion of the Samurai, passage 910
E-Shun, a pupil and sister of Ryo-an,[FN#231] a famous Japanese master, burned herself calmly sitting cross-legged on a pile of firewood which consumed her. She attained to the complete mastery of her body. Socrates' self was never poisoned, even if his person was destroyed by the venom he took. Abraham Lincoln himself stood unharmed, even if his body was laid low by the assassin. Masa-shige was quite safe, even if his body was hewed by the traitors' swords.
The Religion of the Samurai, passage 9
1. Enlightenment is beyond Description and Analysis 2. Enlightenment Implies an Insight into the Nature of Self 3. The Irrationality of the Belief of Immortality 4. The Examination of the Notion of Self 5. Nature is the Mother of All Things 6. Real Self 7. The Awakening of the Innermost Wisdom 8. Zen is not Nihilistic 9. Zen and Idealism 10. Idealism is a Potent Medicine for Self -Created Mental Disease 11. Idealistic Scepticism concerning Objective Reality 12. Idealistic Scepticism concerning Religion and Morality 13. An Illusion concerning Appearance and Reality 14. Where does the Root of the Illusion Lie? 15. Thing-in-Itself means Thing-Knowerless 16. The Four Alternatives and the Five Categories 17. Personalism of B. P. Bowne 18. All the Worlds in Ten Directions are Buddha's Holy Land
The Religion of the Samurai, passage 998
The second stage is called the Rank of Service,[FN#271] in which the student distinguishes himself by his loyalty to the Mind-King, and becomes a courtier to 'serve' him. He is in constant 'service' to the King, attending him with obedience and love, and always fearing to offend him. Thus the student in this stage is ever careful not to neglect rules and precepts laid down by the sages, and endeavours to uplift himself in spirituality by his fidelity.
The Religion of the Samurai, passage 896
[FN#229] The famous three difficult questions, known as the Three Gates of Teu Shwai (To Sotsu San Kwan), who died in 1091. See Mu Mon Kwan, xlvii.
The Religion of the Samurai, passage 671
We must not undervalue body, nor must we overestimate mind. There is no mind isolated from body, nor is there any body separated from mind. Every activity of mind produces chemical and physiological changes in the nerve-centres, in the organs, and eventually in the whole body; while every activity of body is sure to bring out the corresponding change in the mental function, and eventually in the whole personality.
The Religion of the Samurai, passage 142
On one occasion, for instance, Fah Tah (Ho-tatsu), a monk who had read over the Saddharma-pundarika-sutra[FN#46] three thousand times, visited him to be instructed in Zen. "Even if you read the sutra ten thousand times," said the Sixth Patriarch, who could never read the text, "it will do you no good, if you cannot grasp the spirit of the sutra." "I have simply recited the book," confessed the monk, "as it is written in characters.
The Religion of the Samurai, passage 100
[FN#30] King Teh Chwen Tang Luh (Kei-toku-den-to-roku), published by Tao Yuen (Do-gen) A.D. 1004, gives a detailed narrative concerning this incident as stated here, but earlier historians tell us a different story about the mutilation of Shang Kwang's arm. Compare Suh Kas San Chwen (Zoku-ko-so-den) and Hwui Yuen (E-gen).
The Religion of the Samurai, passage 871
But he cannot by that means prove the existence of concrete individual life which is eternal and immortal, because that which is independent of time and space is the relationship in which he observes life, but not life itself. Therefore we have to notice that life held by Professor Munsterberg to be eternal and immortal is quite a different thing from the eternal life or immortality of soul believed by common sense.
The Religion of the Samurai, passage 294
"On a certain occasion Boku-den took a ferry to cross over the Yabase in the province of Omi. There was among the passengers a Samurai, tall and square-shouldered, apparently an experienced fencer. He behaved rudely toward the fellow-passengers, and talked so much of his own dexterity in the art that Boku-den, provoked by his brag, broke silence. 'You seem, my friend, to practise the art in order to conquer the enemy, but I do it in order not to be conquered,' said Boku-den.
The Religion of the Samurai, passage 1112
1. Humanity.---1. Not to take life. 2. Uprightness.---2. Not to steal. 3. Propriety.---3. Not to be adulterous. 4. Wisdom.---4. Not to get drunk. 5. Sincerity.---5. Not to lie.
The Religion of the Samurai, passage 241
"Immediately after this the elder saw the master, and said: 'That young novice, who asked about Buddhism three times, is a remarkable fellow. When he comes to take leave of you, be so gracious as to direct him properly. After a hard training, he will prove to be a great master, and, like a huge tree, he will give a refreshing shelter to the world.'
The Religion of the Samurai, passage 250
Fourthly, our Samurai encountered death, as is well known, with unflinching courage. He would never turn back from, but fight till his last with his enemy. To be called a coward was for him the dishonour worse than death itself. An incident about Tsu Yuen (So-gen), who came over to Japan in 1280, being invited by Toki-mune[FN#86] (Ho-jo), the Regent General, well illustrates how much Zen monks resembled our Samurais. The event happened when he was in China, where the invading army of Yuen spread terror all over the country. Some of the barbarians, who crossed the border of the State of Wan, broke into the monastery of Tsu Yuen, and threatened to behead him. Then calmly sitting down, ready to meet his fate, he composed the following verses
The Religion of the Samurai, passage 811
Life consists in conflict. So long as man remains a social animal he cannot live in isolation. All individual hopes and aspirations depend on society. Society is reflected in the individual, and the individual in society. In spite of this, his inborn free will and love of liberty seek to break away from social ties. He is also a moral animal, and endowed with love and sympathy.
The Religion of the Samurai, passage 1021
Zen never looks for the realization of its beatitude in a place like heaven, nor believes in the realm of Reality transcendental of the phenomenal universe, nor gives countenance to the superstition of Immortality, nor does it hold the world is the best of all possible worlds, nor conceives life simply as blessing. It is in this life, full of shortcomings, misery, and sufferings, that Zen hopes to realize its beatitude.
The Religion of the Samurai, passage 206
Although the Rin Zai school was, as mentioned above, established by Ei-sai, yet he himself was not a pure Zen teacher, being a Ten Dai scholar as well as an experienced practiser of Mantra. The first establishment of Zen in its purest form was done by Do-gen, now known as Jo Yo Dai Shi. Like Ei-sai, he was admitted into the Hi-yei Monastery at an early age, and devoted himself to the study of the Canon.
The Religion of the Samurai, passage 164
(1) Ching Tao Ko (Sho-do-ka), by Huen Kioh (Gen-kaku). (2) Tsan Tung Ki (San-do-kai), by Shih Ten (Seki-to). (3) Pao King San Mei (Ho-kyo-san-mai), by Tung Shan (To-zan). (4) Chwen Sin Pao Yao (Den-sin-ho-yo), by Hwang Pah (O-baku). (5) Pih Yen Tsih (Heki-gan-shu), by Yuen Wu (En-go). (6) Lin Tsi Luh (Rin-zai-roku), by Lin Tsi (Rin-zai). (7) Tsung Yun Luh (Sho-yo-roku), by Wan Sung (Ban-sho).
The Religion of the Samurai, passage 738
First it assumes that things exist in so far as they are known by us. It is as a matter of course that if a tree exists at all, it is known as having a trunk long or short, branches large or small, leaves green or yellow, flowers yellow or purple, etc., all of which are ideas.
The Religion of the Samurai, passage 1138
"Now let us discuss this point. The Kalpa of Emptiness is what the Taoist calls the Path of Emptiness. The Path or the Reality, however, is not empty, but bright, transcendental, spiritual, and omnipresent. Lao Tsz, led by his mistaken idea, called the Kalpa of Emptiness the Path; otherwise he did so for the temporary purpose of denouncing worldly desires. The wind in the empty space is what the Taoist calls the undefinable Gas in the state of Chaos.
The Religion of the Samurai, passage 451
For the followers of Bodhidharma, however, this conception of Buddha seemed too crude to be accepted unhesitatingly and the doctrine too much irrelevant with and uncongenial to actual life. Since Zen denounced, as we have seen in the previous chapter, the scriptural authority, it is quite reasonable to have given up this view of Buddha inculcated in the Mahayana sutras, and to set at naught those statues and images of supernatural beings kept in veneration by the orthodox Buddhists.
The Religion of the Samurai, passage 619
"There exists the Inexhaustible Source (of morality) within me. It is an invaluable treasure. It is called Bright Nature of man. It is peerless and surpasses all jewels. The aim of learning is to bring out this Bright Nature. This is the best thing in the world. Real happiness can only be secured by it."
The Religion of the Samurai, passage 914
It is no easy matter to be the dictator of body. It is not a matter of theory, but of practice. You must train your body that you may enable it to bear any sort of suffering, and to stand unflinched in the face of hardship. It is for this that So-rai[FN#232] (Ogiu) laid himself on a sheet of straw-mat spread on the ground in the coldest nights of winter, or was used to go up and down the roof of his house, having himself clad in heavy armour. It is for this that ancient Japanese soldiers led extremely simple lives, and that they often held the meeting-of-perseverance,[FN#233] in which they exposed themselves to the coldest weather in winter or to the hottest weather in summer. It is for this that Katsu Awa practised fencing in the middle of night in a deep forest.[FN#234]
The Religion of the Samurai, passage 130
[FN#44] These verses have often been misunderstood as expressive of a nihilistic view, but the real meaning is anything but nihilistic. Mind is pure and bright in its essence. It is always free from passions and mean desires, just as the sun is always bright, despite of cloud and mist that cover its face. Therefore one must get an insight into this essential nature of Mind, and realize that one has no mean desires and passions from the first, and also that there is no tree of Bodhi nor the mirror of Enlightenment without him, but they are within him.
The Religion of the Samurai, passage 1195
Then he tells a parable of a single grain of minute dust[FN#384] containing large volumes of Sutra, equal in dimension of the Great Chiliocosmos.[FN#385] The grain is compared with a sentient being, and the Sutra with the wisdom of Buddha. Again he says later:[FN#386] "Once Tathagata, having observed every sort of sentient beings all over the universe, said as follows: 'Wonderful, how wonderful! That these various sentient beings, endowed with the wisdom of Tathagata, are not conscious of it because of their errors and illusions! I shall teach them the sacred truth and make them free from illusion for ever. I shall (thus) enable them to find by themselves the Great Wisdom of Tathagatha within them and make them equal to Buddha.'
The Religion of the Samurai, passage 1045
Some years after he studied under Chino, Kwan (Cho-kwan) the philosophical doctrine of the Avatamsaka School, now known in Japan as the Kegon Sect, and distinguished himself as the Seventh Patriarch of that school. In A.D. 835 he was received in audience by the Emperor Wan Tsung, who questioned him in a general way about the Buddhist doctrines, and bestowed upon him the honourable title of Great Virtuous Teacher, together with abundant gifts.
The Religion of the Samurai, passage 826
Similarly the increase in the sharpness of a knife is always accompanied by a decrease in its durability, and the increase of durability by a decrease of sharpness. The more beautiful flowers grow, the uglier their fruits become; the prettier the fruits grow, the simpler become their flowers. 'A strong soldier is ready to die; a strong tree is easy to be broken; hard leather is easy to be torn.
The Religion of the Samurai, passage 189
[FN#65] He was born in 1472, and died in 1529. His doctrine exercised a most fruitful influence on many of the great Japanese minds, and undoubtedly has done much to the progress of New Japan.
The Religion of the Samurai, passage 913
[FN#231] Ryo an (E-myo, died 1411), the founder of the monastery of Sai-jo-ji, near the city of Odawara. See To-jo-ren-to-roku.
The Religion of the Samurai, passage 1080
[FN#298] 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 320
The Sutra Pitaka, compiled by Ananda; the Vinaya Pitaka, compiled by Upali; the Abhidharma Pitaka, compiled by Kacyapa according to Huen Tsang (Ta-tan-si-yu-ki).
The Religion of the Samurai, passage 969
Lin Tsi (Rin-zai) says, for instance: "There are six supernatural powers of Buddha: He is free from the temptation of form, living in the world of form; He is free from the temptation of sound, living in the world of sound; He is free from the temptation of smell, living in the world of smell; He is free from the temptation of taste, living in the world of taste; He is free from the temptation of Dharma,[FN#254] living in the world of Dharma. These are six supernatural powers."[FN#255]
The Religion of the Samurai, passage 955
Forget all worldly concerns, expel all cares and anxieties, let go of passions and desires, give up ideas and thoughts, set your mind at liberty absolutely, and make it as clear as a burnished mirror. Thus let flow your inexhaustible fountain of purity, let open your inestimable treasure of virtue, bring forth your inner hidden nature of goodness, disclose your innermost divine wisdom, and waken your Enlightened Consciousness to see Universal Life within you. "Zazen enables the practiser," says Kei-zan,[FN#249] "to open up his mind, to see his own nature, to become conscious of mysteriously pure and bright spirit, or eternal light within him."
The Religion of the Samurai, passage 935
Habit comes out of practice, and forms character by degrees, and eventually works out destiny. Therefore we must practically sow optimism, and habitually nourish it in order to reap the blissful fruit of Enlightenment. The sole means of securing mental calmness is the practice of Zazen, or the sitting in Meditation.
The Religion of the Samurai, passage 568
We must acknowledge, therefore, that the third and the fourth propositions are inconsistent with our daily experience of life, and that only the second proposition remains, which, as seen above, breaks down at the origin of morality.
The Religion of the Samurai, passage 1069
According to Confucianism[FN#293] and Taoism all sorts of beings, such as men and beasts, were born out of and brought up by the (so-called) Great Path of Emptiness.[FN#294] That is to say, the Path by the operation of its own law gave rise naturally to the primordial Gas, and that Gas produced Heaven and Earth, which (in their turn) brought forth thousands of things.
The Religion of the Samurai, passage 895
The pupils are not requested to express their solution of these problems in the form of a theory or an argument, but to show how they have grasped the profound meaning implied in these problems, how they have established their conviction, and how they can carry out what they grasped in their daily life.
The Religion of the Samurai, passage 1205
In short, I shall show that even Confucianism is in the right.[FN#390] That is to say, from the beginning there exists Reality (within all beings), which is one and spiritual. It can never be created nor destroyed. It does not increase nor decrease itself. It is subject to neither change nor decay. Sentient beings, slumbering in (the night of) illusion from time immemorial, are not conscious of its existence.
The Religion of the Samurai, passage 425
Hian Yen (Kyo-gen) read it through the noise of bamboo, at which he threw pebbles. Su Shih (So-shoku) read it through a waterfall, one evening, and said:
The Religion of the Samurai, passage 59
We have little to say about the historical value of this tradition, but it is worth while to note that the list of the names of these twenty-eight patriarchs contains many eminent scholars of Mahayanism, or the later developed school of Buddhism, such as Acvaghosa,[FN#19] Nagarjuna,[FN#20] Kanadeva,[FN#21] and Vasubhandhu.[FN#22]
The Religion of the Samurai, passage 148
When he reached the zenith of his fame, he was presented with a crystal bowl together with rich gifts by the Empress Tseh Tien; and it was in A.D. 705 that the Emperor Chung Tsung invited him in vain to proceed to the palace, since the latter followed the example of the Fourth Patriarch.
The Religion of the Samurai, passage 796
In order to gratify them there arise mean desires-the desires to please sight, hearing, smell, taste, and touch. These five desires are ever pursuing or, rather, driving us. We must not spend our whole lives in pursuit of those mirage-like objects which gratify our sensual desires. When we gratify one desire, we are silly enough to fancy that we have realized true happiness. But one desire gratified begets another stronger and more insatiable.
The Religion of the Samurai, passage 595
This is not only the case with a robber or a murderer, but also with ordinary people. There are many who are honest and good in their homesteads, but turn out to be base and dishonest folk outside them. Similarly, there are those who, having an enthusiastic love of their local district, act unlawfully against the interests of other districts. They are upright and honourable gentlemen within the boundary of their own district, but a gang of rascals without it.
The Religion of the Samurai, passage 516
Since Universal Life or Spirit permeates the universe, the poetical intuition of man never fails to find it, and to delight in everything typical of that Spirit. "The leaves of the plantain," says a Zen poet, "unfold themselves, hearing the voice of thunder. The flowers of the hollyhock turn towards the sun, looking at it all day long." Jesus could see in the lily the Unseen Being who clothed it so lovely. Wordsworth found the most profound thing in all the world to be the universal spiritual life, which manifests itself most directly in nature, clothed in its own proper dignity and peace. "Through every star," says Carlyle, "through every grass blade, most through every soul, the glory of present God still beams."