The Religion of the Samurai E-Book

Kaiten Nukariya

• Herausgeber: E-BOOKARAMA
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Beschreibung

"The Religion of the Samurai" is a classic religious text by Kaiten Nukariya published in 1913.

Zen was uniquely suited to the Samurai of Japan. The high moral principles of Buddhism, when adopted and adapted by the Japanese warriors who became the Samurai, created an austere philosophy of singular beauty and depth. Its characteristic requirements of strict control over body and mind was exemplified by ancient warrior monks whose serene countenance, even in the face of certain death, made them much admired even by their foes.

Zen may be the most misunderstood of the world's moral philosophies. While it is often classified as a Religion, it is frequently considered by its adherents to be a utilitarian philosophy, a collection of rational moral precepts or, even more simply, as a state of being. The aim of the practice of Zen is to become Enlightened and achieve the beatitude of Nirvana.

Leseprobe

Kaiten Nukariya

The Religion of the Samurai

A Study of Zen Philosophy And Discipline in China And Japan

Table of contents

THE RELIGION OF THE SAMURAI

Introduction

Chapter 1. History Of Zen In China

Chapter 2. History Of Zen In Japan

Chapter 3. The Universe Is The Scripture Of Zen

Chapter 4. Buddha, The Universal Spirit

Chapter 5. The Nature Of Man

Chapter 6. Enlightenment

Chapter 7. Life

Chapter 8. The Training Of The Mind And The Practice Of Meditation

Appendix: Origin Of Man. Preface

Origin Of Man. Introduction

Chapter 1. Refutation Of Delusive And Prejudiced (Doctrine)

Chapter 2. Refutation Of Incomplete And Superficial (Doctrine)

Chapter 3. The Direct Explanation Of The Real Origin

Chapter 4. Reconciliation Of The Temporary With The Real Doctrine

THE RELIGION OF THE SAMURAI

Kaiten Nukariya

Introduction

BUDDHISM is geographically divided into two schools 1 --the Southern, the older and simpler, and the Northern, the later and more developed faith. The former, based mainly on the Pali texts 2 is known as Hinayana3 (small vehicle), or the inferior doctrine; while the latter, based on the various Sanskrit texts, 4 is known as Mahayana (large vehicle), or superior doctrine. 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.

It is hardly justifiable to cover the whole system of Buddhism with a single epithet 5'pessimistic' or 'nihilistic,' because Buddhism, having been adopted by savage tribes as well as civilized nations, by quiet, enervated people as well as by warlike, sturdy hordes, during some twenty-five hundred years, has developed itself into beliefs widely divergent and even diametrically opposed. Even in Japan alone it has differentiated itself into thirteen main sects and forty-four sub-sects 6 and is still in full vigour, though in other countries it has already passed its prime. Thus Japan seems to be the best representative of the Buddhist countries where the majority of people abides by the guiding principle of the Northern School. To study her religion, therefore, is to penetrate into Mahayanism, which still lies an unexplored land for the Western minds. And to investigate her faith is not to dig out the remains of Buddhist faith that existed twenty centuries ago, but to touch the heart and soul of Mahayanism that enlivens its devotees at the present moment.

The object of this little book is to show how the Mahayanistic view of life and of the world differs markedly from that of Hinayanism, which is generally taken as Buddhism by occidentals, to explain how the religion of Buddha has adapted itself to its environment in the Far East, and also to throw light on the existing state of the spiritual life of modern Japan.

For this purpose we have singled out of thirteen Japanese sects the Zen Sect, 7 not only because of the great influence it has exercised on the nation, but because of the unique position it holds among the established religious systems of the world. In the first place, it is as old as Buddhism itself, or even older, for its mode of practising Meditation has been handed down without much alteration from pre-Buddhistic recluses of India; and it may, on that account, provide the student of comparative religion with an interesting subject for his research.

In the second place, in spite of its historical antiquity, ideas entertained by its advocates Are so new that they are in harmony with those of the New Buddhists; 8 accordingly the statement of these ideas may serve as an explanation of the present movement conducted by young and able reformers of Japanese Buddhism.

Thirdly, Buddhist denominations, like non-Buddhist religions, lay stress on scriptural authority; but Zen denounces it on the ground that words or characters can never adequately. express religious truth, which can only be realized by mind; consequently it claims that the religious truth attained by Shakya Muni in his Enlightenment has been handed down neither by word of mouth nor by the letters of scriptures, but from teacher's mind to disciple's through the line of transmission until the present day. It is an isolated instance in the whole history of the world's religions that holy scriptures are declared to be 'no more than waste 9 paper by religionists, as done by Zen masters.

Fourthly, Buddhist as well as non-Buddhist religions regard, without exception, their founders as superhuman beings, but the practisers of Zen hold the Buddha as their predecessor, whose spiritual level they confidently aim to attain. Furthermore, they liken one who remains in the exalted position of Buddhaship to a man bound by a gold chain, and pity his state of bondage. Some of them went even so far as to declare Buddhas and Bodhisattvas to be their servants and slaves. 10 Such an attitude of religionists can hardly be found in any other religion.

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, 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.

Sixthly, there is another characteristic of Zen, which cannot be found in any other religion-that is to say, its peculiar mode of expressing profound religious insight by such actions as the lifting up of a hair-brush, or by the tapping of the chair with a staff, or by a loud outcry, and so forth. This will give the student of religion a striking illustration of differentiated forms of religion in its scale of evolution.

Besides these characteristics, Zen is noted for its physical and mental training. That the daily practice of Zazen 12 and the breathing exercise remarkably improves one's physical condition is an established fact. And history proves that most Zen masters enjoyed a long life in spite of their extremely simple mode of living. 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. It is self-control, as it is the subduing of such pernicious passions as anger, jealousy, hatred, and the like, and the awakening of noble emotions such as sympathy, mercy, generosity, and what not. It is a mode of Enlightenment, as it is the dispelling of illusion and of doubt, and at the same time it is the overcoming of egoism, the destroying of mean desires, the uplifting of the moral ideal, and the disclosing of inborn wisdom.

The historical importance of Zen can hardly be exaggerated. After its introduction into China in the sixth century, A.D., it grew ascendant through the Sui (598-617) and the Tang dynasty (618-906), and enjoyed greater popularity than any other sect of Buddhism during the whole period of the Sung (976-1126) and the Southern Sung dynasty (1127-1367). In these times its commanding influence became so irresistible that Confucianism, assimilating the Buddhist teachings, especially those of Zen, into itself and changing its entire aspect, brought forth the so-called Speculative philosophy. 13 And in the Ming dynasty (1368-1659) the principal doctrines of Zen were adopted by a celebrated Confucian scholar, Wang Yang Ming, 14 who thereby founded a school, through which Zen exercised profound influence on Chinese and Japanese men of letters, statesmen, and soldiers.

As regards Japan, it was first introduced into the island as the faith first for the Samurai or the military class, and moulded the characters of many distinguished soldiers whose lives adorn the pages of her history. Afterwards it gradually found its way to palaces as well as to cottages through literature and art, and at last permeated through every fibre of the national life. It is Zen that modern Japan, especially after the Rust-Japanese War, has acknowledged as an ideal doctrine for her rising generation.

Chapter 1. History Of Zen In China

1. Origin of Zen in India.--To-day Zen as a living faith can be found in its pure form only among the Japanese Buddhists. You cannot find it in the so-called Gospel of Buddha anymore than you can find Unitarianism in the Pentateuch, nor can you find it in China and India any more than you can find life in fossils of bygone ages. It is beyond all doubt that it can be traced back to Shakya Muni himself, nay, even to pre-Buddhistic times, because Brahmanic teachers practised Dhyana, or Meditation, 15 from earliest times. But Brahmanic Zen was carefully distinguished even by early Buddhists 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. It is said that then be awoke to the perfect truth and declared: "All animated and inanimate beings are Enlightened at the same time." According to the tradition 17 of this sect Shakya Muni transmitted his mysterious doctrine from mind to mind to his oldest disciple Mahakaçyapa at the assembly hold on the Mount of Holy Vulture, and the latter was acknowledged as the first patriarch, who, in turn, transmitted the doctrine to Ananda, the second patriarch, and so till Bodhidharma, the twenty-eighth patriarch. *

* The following is the list of the names of the twenty-eight patriarchs:

1. Mahakaçyapa.

11. Punyayaças.

20. Jayata.

2. Ananda.

12. Açvaghosa.

21. Vasubandhu.

3. Çanavasu.

13. Kapimala.

22. Manura.

4. Upagupta.

14. Nagarjuna.

23. Haklanayaças.

5. Dhrtaka.

15. Kanadeva.

24. Simha.

6. Micchaka.

16. Rahulata.

25. Vaçasuta.

7. Vasumitra.

17. Samghanandi.

26. Punyamitra.

8. Buddhanandi.

18. Samghayacas.

27. Prajñatara.

9. Buddhamitra.

19. Kumarata.

28. Bodhidharma.

10. Parçva.

The first twenty-three patriarchs are exactly the same as those given in 'The Sutra on the Nidana of transmitting Dharmapitaka,' translated in A.D. 472. King Teh Chwen Tang Iuh (Kei-toku-den-to-roku), a famous Zen history of China, gives two elaborate narratives about the transmission of Right Dharma from teacher to disciple through these twenty-eight patriarchs, to be trusted without hesitation. It would not be difficult for any scholar of sense to find these statements were made from the same motive as that of the anonymous author who gives a short life, in Dirghagama-sutra, of each of the six Buddhas, the predecessors of Shakya Muni, if he carefully compare the list given above with the lists of the patriarchs of the Sarvastivada school given by San Yin (So-yu died A.D. 518) in his Chuh San Tsung Ki (Shutsu-san zo-ki).

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 Açvaghosa, 18 Nagarjuna,19 Kanadeva, 20 and Vasubhandhu.21

2. Introduction of Zen into China by Bodhidharma.--An epoch-making event took place in the Buddhist history of China by Bodhidharma's coming over from Southern India to that country in about A.D. 520. 22 It was the introduction, not of the dead scriptures, as was repeatedly done before him, but of a living faith, not of any theoretical doctrine, but of practical Enlightenment, not of the relies of Buddha, but of the Spirit of Shakya Muni; so that Bodhidharma's position as a representative of Zen was unique. He was, however, not a missionary to be favourably received by the public. He seems to have behaved in a way quite opposite to that in which a modern pastor treats his flock. We imagine him to have been a religious teacher entirely different in every point from a popular Christian missionary of our age. The latter would smile or try to smile at every face he happens to see and would talk sociably; while the former would not smile at any face, but would stare at it with the large glaring eyes that penetrated to the innermost soul. The latter would keep himself scrupulously clean, shaving, combing, brushing, polishing, oiling, perfuming, while the former would be entirely indifferent to his apparel, being always clad in a faded yellow robe. The latter would compose his sermon with a great care, making use of rhetorical art, and speak with force and elegance; while the former would sit as absolutely silent as the bear, and kick one off, if one should approach him with idle questions.

3. Bodhidharma and the Emperor Wu.--No sooner had Bodhidharma landed at Kwang Cheu in Southern China than he was invited by the Emperor 23 Wu, who was an enthusiastic Buddhist and good scholar, to proceed to his capital of Chin Liang. When he was received in audience, His Majesty asked him: "We have built temples, copied holy scriptures, ordered monks and nuns to be converted. Is there any merit, Reverend Sir, in our conduct?" The royal host, in all probability, expected a smooth, flattering answer from the lips of his new guest, extolling his virtues, and promising him heavenly rewards, but the Blue-eyed Brahmin bluntly answered: "No merit at all."

This unexpected reply must have put the Emperor to shame and doubt in no small degree, who was informed simply of the doctrines of the orthodox Buddhist sects. 'Why not,' he might have thought within himself, 'why all this is futile? By what authority does he declare all this meritless? What holy text can be quoted to justify his assertion? What is his view in reference to the different doctrines taught by Shakya Muni? What does he hold as the first principle of Buddhism?' Thus thinking, he inquired: "What is the holy truth, or the first principle?" The answer was no less astonishing: "That principle transcends all. There is nothing holy." The crowned creature was completely at a loss to see what the teacher meant. Perhaps he might have thought: 'Why is nothing holy? Are there not holy men, Holy Truths, Holy Paths stated in the scriptures? Is he himself not one of the holy men' "Then who is that confronts us?" asked the monarch again. "I know not, your majesty," was the laconic reply of Bodhidharma, who now saw that his new faith was beyond the understanding of the Emperor.

The elephant can hardly keep company with rabbits. The petty orthodoxy can by no means keep pace with the elephantine stride of Zen. No wonder that Bodhidharma left not only the palace of the Emperor Wu, but also the State of Liang, and went to the State of Northern Wei. 24 There he spent nine years in the Shao Lin 25 Monastery, mostly sitting silent in meditation with his face to the wall, and earned for himself the appellation of 'the wall-gazing Brahmin.' This name itself suggests that the significance of his mission was not appreciated by his contemporaries. But neither he was nor they were to blame, because the lion's importance is appreciated only by the lion. A great personage is no less great because of his unpopularity among his fellow men, just as the great Pang 26is no less great because of his unpopularity among the winged creatures. Bodhidharma was not popular to the degree that he was envied by his contemporary Buddhists, who, as we are told by his biographers, attempted to poison him three times, 27 but without success.

4. Bodhidharma and his Successor the Second Patriarch.--China was not, however, an uncultivated 28 land for the seed of Zen--nay, there had been many practisers of Zen before Bodhidharma. All that he had to do was to wait for an earnest seeker after the spirit of Shakya Muni. Therefore he waited, and waited not in vain, for at last there came a learned Confucianist, Shang Kwang (Shin-ko) by name, for the purpose of finding the final solution of a problem which troubled him so much that he had become dissatisfied with Confucianism, as it had no proper diet for his now spiritual hunger. Thus Shang Kwang was far from being one of those half-hearted visitors who knocked the door of Bodhidharma only for the sake of curiosity. But the silent master was cautious enough to try the sincerity of a new visitor before admitting him to the Meditation Hall. According to a biography 29 of his, Shang Kwang was not allowed to enter the temple, and had to stand in the courtyard covered deep with snow. His firm resolution and earnest desire, however, kept him standing continually on one spot for seven days and nights with beads of the frozen drops of tears on his breast. At last he cut off his left arm with a sharp knife, and presented it before the inflexible teacher to show his resolution to follow the master even at the risk of his life. Thereupon Bodhidharma admitted him into the order as a disciple fully qualified to be instructed in the highest doctrine of Mahayanism.

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! I shall pacify it." "It is impossible for me," said the disciple, after a little consideration, "to seek out my mind (that troubles me so much)." "Then," exclaimed Bodhidharma, "I have pacified your mind." Hereon Shang Kwang was instantly Enlightened. This event is worthy of our notice, because such a mode of instruction was adopted by all Zen teachers after the first patriarch, and it became one of the characteristics of Zen.

5. Bodhidharma's Disciples and the Transmission of the Law. 30 --Bodhidharma's labour of nine years in China resulted in the initiation of a number of disciples, whom some time before his death he addressed as follows: "Now the time (of my departure from this world) is at hand. Say, one and all, how do you understand the Law?" Tao Fu (Do-fuku) said in response to this: "The Law does not lie in the letters (of the Scriptures), according to my view, nor is it separated from them, but it works." The Master said: "Then you have obtained my skin." Next Tsung Chi (So-ji), a nun, replied: "As Ananda 31 saw the kingdom of Aksobhya 32 only once but not twice, so I understand the Law"; The master said: "Then you have attained to my flesh." Then Tao Yuh (Do-iku) replied: "The four elements 33 are unreal from the first, nor are the five aggregates 34 really existent. All is emptiness according to my view." The master said: "Then you have acquired my bone." Lastly, Hwui Ko (E-ka), which was the Buddhist name given by Bodhidharma, to Shang Kwang, made a polite bow to the teacher and stood in his place without a word. "You have attained to my marrow." So saying, Bodhidharma handed over the sacred Kachaya, 35 which he had brought from India to Hwui Ko, as a symbol of the transmission of the Law, and created him the Second Patriarch.

6. The Second and the Third Patriarchs.--After the death of the First Patriarch, in A.D. 528, Hwui Ko did his best to propagate the new faith over sixty years. On one occasion a man suffering from some chronic disease called on him, and requested him in earnest: "Pray, Reverend Sir, be my confessor and grant me absolution, for I suffer long from an incurable disease." "Bring out your sin (if there be such a thing as sin)," replied the Second Patriarch, "here before me. I shall grant you absolution." "It is impossible," said the man after a short consideration, "to seek out my sin." "Then," exclaimed the master, "I have absolved you. Henceforth live up to Buddha, Dharma, and Samgha." 36 "I know, your reverence," said the man, "that you belong to Samgha; but what are Buddha and Dharma?" "Buddha is Mind itself. Mind itself is Dharma. Buddha is identical with Dharma. So is Samgha." "Then I understand," replied the man, "there is no such thing as sin within my body nor without it, nor anywhere else. Mind is beyond and above sin. It is no other than Buddha and Dharma." Thereupon the Second Patriarch saw the man was well qualified to be taught in the new faith, and converted him, giving him the name of Sang Tsung (So-san). After two years' instruction and discipline, he 37 bestowed on Sang Tsung the Kachaya handed down from Bodhidharma, and authorized him as the Third Patriarch. It is by Sang Tsung that the doctrine of Zen was first reduced to writing by his composition of Sin Sin 38 Ming (Sin zin-mei, On Faith and Mind), a metrical exposition of the faith.

7. The Fourth Patriarch and the Emperor Tai Tsung (Tai-so).--The Third 39 Patriarch was succeeded by Tao Sin (Do-shin), who being initiated at the age of fourteen, was created the Fourth Patriarch after nine years' study and discipline. Tao Sin is said never to have gone to bed for more than forty years of his patriarchal career. 40 In A.D. 643 the Emperor Tai Tsung (627-649), knowing of his virtues, sent him a special messenger, requesting him to call on His Majesty at the palace. But he declined the invitation by a memorial, saying that he was too aged and infirm to visit the august personage. The Emperor, desirous of seeing the reputed patriarch, sent for him thrice, but in vain. Then the enraged monarch ordered the messenger to behead the inflexible monk, and bring the head before the throne, in case he should disobey the order for the fourth time. As Tao Sin was told of the order of the Emperor, he stretched out his neck ready to be decapitated. 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.

8. The Fifth and the Sixth Patriarchs.--Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being educated from infancy, distinguished himself as the Abbot of the Hwang Mei Monastery at Ki Cheu. The Fifth Patriarch, according to his biographer, gathered about him seven hundred pupils, who came from all quarters. Of these seven hundred pupils the venerable Shang Sin (Jin-shu) was most noted for his learning and virtues, and be might have become the legitimate successor of Hung Jan, had not the Kachaya of Bodhidharma been carried away by a poor farmer's son of Sin Cheu.

Hwui Nang, the Sixth Patriarch, seems to have been born a Zen teacher. The spiritual light of Buddha first flashed in his mind when he happened to hear a monk reciting a sutra. On questioning the monk, be learned that the book was Vajracchedika-prajña-paramita-sutra, 41 and that Hung Jan, the Abbot of the Hwang Mei Monastery, was used to make his disciples recite the book that it might help them in their spiritual discipline. Hereupon he made up his mind to practise Zen, and called on Hung Jan at the Monastery. "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 Yü Ling." "What has brought you here?" asked the master again. "I have no other purpose than to attain to Buddhahood," answered the man. "O, you, people of the South," exclaimed the patriarch, "you are not endowed with the nature of Buddha." "There may be some difference between the Southern and the Northern people," objected the man, "but how could you distinguish one from the other as to the nature of Buddha?" The teacher recognized a genius in the man, but he did not admit the promising newcomer into the order, so Hwui Nang had to stay in the Monastery for eight months as a pounder of rice in order to qualify himself to be a Zen teacher.

9. The Spiritual Attainment of the Sixth Patriarch.--Some time before his death (in 675 A.D.) the Fifth Patriarch announced to all disciples that the Spirit of Shakya Muni is hard to realize, that they should express their own views on it, on condition that anyone who could prove his right realization should be given with the Kachaya and created the Sixth Patriarch. Then the venerable Sung Siu, the head of the seven hundred disciples, who was considered by his brothers to be the man entitled to the honour, composed the following verses:

"The body is the Bodhi-tree. 42The mind is like a mirror bright on its stand. Dust it and wipe it from time to time, Lest it be dimmed by dust and dirt."

All who read these lines thought that the writer was worthy of the expected reward, and the Fifth Patriarch also, appreciating the significance of the verses, said: "If men in the future would practise Zen according to this view, they would acquire an excellent result." Hwui Nang, the rice-pounder, hearing of them, however, secretly remarked that they are beautiful, but hardly expressive of the Spirit of Shakya Muni, and wrote his own verses, which ran as follows:

"There is no Bodhi-tree, Nor is there a mirror stand. Nothing exists from the first What can be dimmed by dust and dirt?" 43

Perhaps nobody ever dreamed such an insignificant fellow as the rice-pounder could surpass the venerable scholar in a religious insight, but the Fifth Patriarch saw at once an Enlightened Soul expressed in those lines; therefore he made up his mind to give the Kachaya to the writer, in whom he found a great spiritual leader of future generations. But he did it secretly at midnight, lest some of the disciples from envy do violence to Hwui Nang. He was, moreover, cautious enough to advise his successor to leave the Monastery at once, and go back to the South, that the latter might conceal his Enlightenment until a time would come for his missionary activities.

10. Flight of the Sixth Patriarch.--On the following morning the news of what had happened during the night flew from mouth to mouth, and some of the enraged brothers attempted to pursue the worthy fugitive. The foremost among them, Hwui Ming (E-myo), overtook the Sixth Patriarch at a mountain pass not very far from the Monastery. Then Hwui Nang, laying down the Kachaya on a rock by the road, addressed the pursuer: "This is a mere symbol of the patriarchal authority, and it is not a thing to be obtained by force. 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. Think neither of good nor of evil (make your mind pure from all idle thoughts), then see how is, Hwui Ming, your original (mental) physiognomy!" Being thus questioned, Ming found in an instant the Divine Light of Buddha within himself, and became a disciple of the Sixth Patriarch.

11. The Development of the Southern and of the Northern School of Zen.--After the death of the Fifth Patriarch the venerable Shang Siu, though not the legitimate successor of his master, was not inactive in the propagation of the faith, and gathered about him a number of enthusiastic admirers. This led to the foundation of the Northern school of Zen in opposition to the Southern school led by the Sixth Patriarch. The Empress Tseh Tien Wa Heu, 44 the real ruler of China at that time, was an admirer of Shang Siu, and patronized his school, which nevertheless made no further development.

In the meanwhile the Sixth Patriarch, who had gone to the South, arrived at the Fah Sing Monastery in Kwang Cheu, where Yin Tsung (In-shu), the abbot, was giving lectures on the Mahayana sutras to a number of student monks. It was towards evening that he happened to overhear two monks of the Monastery discussing about the flag floating in air. One of them said: "It is the wind that moves in reality, but not the flag." "No," objected the other, "it is the flag that moves in reality, but not the wind." Thus each of them insisted on his own one-sided view, and came to no proper conclusion. Then the Sixth Patriarch introduced himself and said to them: "It is neither the wind nor the flag, but your mind that moves in reality." Yin Tsung, having heard these words of the stranger, was greatly astonished, and thought the latter should have been an extraordinary personage. And when he found the man to be the Sixth Patriarch of Zen, he and all his disciples decided to follow Zen under the master. Consequently Hwui Nang, still clad like a layman, changed his clothes, and began his patriarchal career at that Monastery. This is the starting-point of the great development of Zen in China.

12. Missionary Activity of the Sixth Patriarch.--As we have seen above, the Sixth Patriarch was a great genius, and may be justly called a born Zen teacher. He was a man of no erudition, being a poor farmer, who had served under the Fifth Patriarch as a rice-pounder only for eight months, but he could find a new meaning in Buddhist terms, and show how to apply it to practical life. On one occasion, for instance, Fah Tah (Ho-tatsu), a monk who had read over the Saddharma-pundarika-sutra 45 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. How could such a dull fellow as I grasp its spirit?" "Then recite it once," responded the master; "I shall explain its spirit." Hereupon Fah Tah began to recite the sutra, and when he read it until the end of the second chapter the teacher stopped him, saying: "You may stop there. Now I know that this sutra was preached to show the so-called greatest object of Shakya Muni's appearing on earth. That greatest object was to have all sentient beings Enlightened just as He Himself." In this way the Sixth Patriarch grasped the essentials of the Mahayana sutras, and freely made use of them as the explanation of the practical questions about Zen.

13. The Disciples under the Sixth Patriarch.--Some time after this the Sixth Patriarch settled himself down at the Pao Lin Monastery, better known as Tsao Ki Shan (So-kei-zan), in Shao Cheu, and it grow into a great centre of Zen in the Southern States. Under his instruction many eminent Zen masters qualified themselves as Leaders of the Three Worlds. He did not give the patriarchal symbol, the Kachaya, to his successors, lest it might cause needless quarrels among the brethren, as was experienced by himself. 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, Hüen Kioh (Gen-kaku), a scholar of the Tien Tai doctrine, 46 well known as the Teacher of Yung Kia 47 (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. 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.

After the death 48 of the Sixth Patriarch (A.D. 713), the Southern Zen was divided into two schools, one being represented by Tsing Yuen (Sei-gen), the other by Nan Yoh (Nan-gaku.) Out of these two main schools soon developed the five 49 branches of Zen, and the faith made a splendid progress. After Tsing Yuen and Nan Yoh, one of the junior disciples of the Sixth Patriarch, Hwui Chung (E-chu), held an honourable position for sixteen years as the spiritual adviser to the Emperor Suh Tsung (A.D. 756762) and to the Emperor Tai Tsung (A.D. 763-779). These two Emperors were enthusiastic admirers of Zen, and ordered several times the Kachaya of Bodhidharma to be brought into the palace from the Pao Lin Monastery that they might do proper homage to it. Within some one hundred and thirty years after the Sixth Patriarch, Zen gained so great influence among higher classes that at the time of the Emperor Süen Tsung (A.D. 847-859) both the Emperor and his Prime Minister, Pei Hiu, were noted for the practice of Zen. It may be said that Zen had its golden age, beginning with the reign of the Emperor Suh Tsung, of the Tang dynasty, until the reign of the Emperor Hiao Tsung (1163-1189), who was the greatest patron of Buddhism in the Southern Sung dynasty. To this age belong almost all the greatest Zen scholars 50 of China. To this age belong almost all the eminent men of letters, 51 statesmen, warriors, and artists who were known as the practisers of Zen. To this age belongs the production of almost all Zen books, 52 doctrinal and historical.

14. Three Important Elements of Zen.--To understand how Zen developed during some four hundred years after the Sixth Patriarch, we should know that there are three important elements in Zen. The first of these is technically called the Zen Number--the method of practising Meditation by sitting cross-legged, of which we shall treat later. 53 This method is fully developed by Indian teachers before Bodhidharma's introduction of Zen into China, therefore it underwent little change during this period. The second is the Zen Doctrine, which mainly consists of Idealistic and Pantheistic ideas of Mahayana Buddhism, but which undoubtedly embraces some tenets of Taoism. Therefore. Zen is not a pure Indian faith, but rather of Chinese origin. The third is the Zen Activity, or the mode of expression of Zen in action, which is entirely absent in any other faith. It was for the sake of this Zen Activity that Hwang Pah gave a slap three times to the Emperor Süen Tsung; that Lin Tsi so often burst out into a loud outcry of Hoh (Katsu); that Nan Tsüen killed a cat at a single stroke of his knife in the presence of his disciples; and that Teh Shan so frequently struck questioners with his staff. 54 The Zen Activity was displayed by the Chinese teachers making use of diverse things such as the staff, the brush 55 of long hair, the mirror, the rosary, the cup, the pitcher, the flag, the moon, the sickle, the plough, the bow and arrow, the ball, the bell, the drum, the cat, the dog, the duck, the earthworm--in short, any and everything that was fit for the occasion and convenient for the purpose. Thus Zen Activity was of pure Chinese origin, and it was developed after the Sixth Patriarch. 56 For this reason the period previous to the Sixth Patriarch may be called the Age of the Zen Doctrine, while that posterior to the same master, the Age of the Zen Activity.

15. Decline of Zen.--The blooming prosperity of Zen was over towards the end of the Southern Sung dynasty (1127-1279), when it began to fade, not being bitten by the frost of oppression from without, but being weakened by rottenness within. As early as the Sung dynasty (960-1126) the worship of Buddha Amitabha 57 stealthily found its way among Zen believers, who could not fully realize the Spirit of Shakya Muni, and to satisfy these people the amalgamation of the two faiths was attempted by some Zen masters. 58

This tendency steadily increasing with time brought out at length the period of amalgamation which covered the Yuen (1280-1367) and the Ming dynasties (1368-1659), when the prayer for Amitabha was in every mouth of Zen monks sitting in Meditation. The patrons of Zen were not wanting in the Yuen dynasty, for such a warlike monarch as the Emperor Shi Tsu (Sei-so), 1280-1294) is known to have practised Zen under the instruction of Miao Kao, and his successor Ching Tsung (1295-1307) to have trusted in Yih Shan, 59 a Zen teacher of reputation at that time. Moreover, Lin Ping Chung (Rin-hei-cha, died in 1274), a powerful minister under Shi Tsu, who did much toward the establishment of the administrative system in that dynasty, had been a Zen monk, and never failed to patronize his faith. And in the Ming dynasty the first Emperor Tai Tsu (1368-1398), having been a Zen monk, protected the sect with enthusiasm, and his example was followed by Tai Tsung (1403-1424), whose spiritual as well as political adviser was Tao Yen, a Zen monk of distinction. Thus Zen exercised an influence unparalleled by any other faith throughout these ages. The life and energy of Zen, however, was gone by the ignoble amalgamation, and even such great scholars as Chung Fung, 60 Yung Si,61 Yung Kioh,62 were not free from the overwhelming influence of the age. We are not, however, doing justice to the tendency of amalgamation in these times simply to blame it for its obnoxious results, because it is beyond doubt that it brought forth wholesome fruits to the Chinese literature and philosophy. Who can deny that this tendency brought the Speculative 63 philosophy of the Sung dynasty to its consummation by the amalgamation of Confucianism with Buddhism especially with Zen, to enable it to exercise long-standing influence on society, and that this tendency also produced Wang Yang Ming, 64 one of the greatest generals and scholars that the world has ever seen, whose philosophy of Consciences still holds a unique position in the history of human thought 65Who can deny furthermore that Wang's philosophy is Zen in the Confucian terminology?

Chapter 2. History Of Zen In Japan

1. The Establishment of the Rin Zai66 School of Zen in Japan.--The introduction of Zen into the island empire is dated as early as the seventh century; 67 but it was in 1191 that it was first established by Ei-sai, a man of bold, energetic nature. He crossed the sea for China at the age of twenty-eight in 1168, after his profound study of the whole Tripitaka 68 for eight years in the Hi-yei Monastery 69 the then centre of Japanese Buddhism. After visiting holy places and great monasteries, he came home, bringing with him over thirty different books on the doctrine of the Ten-Dai Sect. 70 This, instead of quenching, added fuel to his burning desire for adventurous travel abroad. So he crossed the sea over again in 1187, this time intending to make pilgrimage to India; and no one can tell what might have been the result if the Chinese authorities did not forbid him to cross the border. Thereon he turned his attention to the study of Zen, and after five years' discipline succeeded in getting sanction for his spiritual attainment by the Hü Ngan (Kio-an), a noted master of the Rin Zai school, the then abbot of the monastery of Tien Tung Shan (Ten-do-san). His active propaganda of Zen was commenced soon after his return in 1191 with splendid success at a newly built temple 71 in the province of Chiku-zen. In 1202 Yori-iye, the Shogun, or the real governor of the State at that time, erected the monastery of Ken-nin-ji in the city of Kyo-to, and invited him to proceed to the metropolis. Accordingly he settled himself down in that temple, and taught Zen with his characteristic activity.

This provoked the envy and wrath of the Ten Dai and the Shin Gon 72 teachers, who presented memorials to the Imperial court to protest against his propagandism of the new faith. Taking advantage of the protests, Ei-sai wrote a book entitled Ko-zen-go-koku-ron ('The Protection of the State by the Propagation of Zen'), and not only explained his own position, but exposed the ignorance 73 of the protestants. Thus at last his merit was appreciated by the Emperor Tsuchi-mikado (1199-1210), and he was promoted to So Jo, the highest rank in the Buddhist priesthood, together with the gift of a purple robe in 1206. Some time after this he went to the city of Kama-kura, the political centre, being invited by Sane-tomo, the Shogun, and laid the foundation of the so-called Kama-kura Zen, still prospering at the present moment.

2. The Introduction of the So-To School74 of Zen.--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. 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. There he was admitted into the monastery of Tien Tung Shan (Ten-do-san), and assigned the lowest seat in the hall, simply because be was a foreigner. Against this affront he strongly protested. In the Buddhist community, he said, all were brothers, and there was no difference of nationality. The only way to rank the brethren was by seniority, and he therefore claimed to occupy his proper rank. Nobody, however, lent an ear to the poor new-comer's protest, so he appealed twice to the Chinese Emperor Ning Tsung (1195-1224), and by the Imperial order he gained his object.

After four years' study and discipline, he was Enlightened and acknowledged as the successor by his master Jü 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. 75 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. Just like Bodhidharma, denouncing all worldly fame and gain, his attitude toward the world was diametrically opposed to that of Ei-sai. As we have seen above, Ei-sai never shunned, but rather sought the society of the powerful and the rich, and made for his goal by every means. But to the Sage of Fuka-kusa, as Do-gen was called at that time, pomp and power was the most disgusting thing in the world. Judging from his poems, be seems to have spent these years chiefly in meditation; dwelling now on the transitoriness of life, now on the eternal peace of Nirvana; now on the vanities and miseries of the world; now listening to the voices of Nature amongst the hills; now gazing into the brooklet that was, as he thought, carrying away his image reflected on it into the world.

3. The Characteristics of Do-gen, the Founder of the Japanese So To Sect.--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. 76 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. 77

In 1247, being requested by Toki-yori, the Regent General (1247-1263), he came down to Kama-kura, where he stayed half a year and went back to Ei-hei-ji. After some time Toki-yori, to show his gratitude for the master, drew up a certificate granting a large tract of land as the property of Ei-hei-ji, and handed it over to Gen-myo, a disciple of Do-gen. The carrier of the certificate was so pleased with the donation that he displayed it to all his brethren and produced it before the master, who severely reproached him saying: "O, shame on thee, wretch! Thou art -defiled by the desire of worldly riches even to thy inmost soul, just as noodle is stained with oil. Thou canst not be purified from it to all eternity. I am afraid thou wilt bring shame on the Right Law." On the spot Gen-myo was deprived of his holy robe and excommunicated. Furthermore, the master ordered the 'polluted' seat in the Meditation Hall, where Gen-myo was wont to sit, to be removed, and the 'polluted' earth under the seat to be dug out to the depth of seven feet.

In 1250 the ex-Emperor Go-sa-ga (1243-1246) sent a special messenger twice to the Ei-hei monastery to do honour to the master with the donation of a purple robe, but he declined to accept it. And when the mark of distinction was offered for the third time, he accepted it, expressing his feelings by the following verses:

"Although in Ei-hei's vale the shallow waters leap, Yet thrice it came, Imperial favour deep. The Ape may smile and laugh the Crane At aged Monk in purple as insane."

He was never seen putting on the purple robe, being always clad in black, that was better suited to his secluded life.

4. The Social State of Japan when Zen was established by Ei-sai and Do-gen.--Now we have to observe the condition of the country when Zen was introduced into Japan by Ei-sai and Do-gen. Nobilities that had so long governed the island were nobilities no more. Enervated by their luxuries, effeminated by their ease, made insipient by their debauchery, they were entirely powerless. All that they possessed in reality was the nominal rank and hereditary birth. On the contrary, despised as the ignorant, sneered at as the upstart, put in contempt as the vulgar, the Samurai or military class had everything in their hands. It was the time when Yori-tomo 78 (1148-1199) conquered all over the empire, and established the Samurai Government at Kama-kura. It was the time when even the emperors were dethroned or exiled at will by the Samurai. It was the time when even the Buddhist monks 79 frequently took up arms to force their will. It was the time when Japan's independence was endangered by Kublai, the terror of the world. It was the time when the whole nation was full of martial spirit. It is beyond doubt that to these rising Samurais, rude and simple, the philosophical doctrines of Buddhism, represented by Ten Dai and Shin Gon, were too complicated and too alien to their nature. But in Zen they could find something congenial to their nature, something that touched their chord of sympathy, because Zen was the doctrine of chivalry in a certain sense.

5. The Resemblance of the Zen Monk to the Samurai.--Let us point out in brief the similarities between Zen and Japanese chivalry. First, both the Samurai and the Zen monk have to undergo a strict discipline and endure privation without complaint. Even such a prominent teacher as Ei-sai, for example, lived contentedly in such needy circumstances that on one occasion 80 he and his disciples had nothing to eat for several days. Fortunately, they were requested by a believer to recite the Scriptures, and presented with two rolls of silk. The hungry young monks, whose mouths watered already at the expectation of a long-looked-for dinner, were disappointed when that silk was given to a poor man, who called on Ei-sai to obtain some help. Fast continued for a whole week, when another poor follow came in and asked Ei-sai to give something. At this time, having nothing to show his substantial mark of sympathy towards the poor, Ei-sai tore off the gilt glory of the image of Buddha Bheçajya and gave it. The young monks, bitten both by hunger and by anger at this outrageous act to the object of worship, questioned Ei-sai by way of reproach: "Is it, sir, right for us Buddhists to demolish the image of a Buddha?" "Well," replied Ei-sai promptly, "Buddha would give even his own life for the sake of suffering people. How could he be reluctant to give his halo?" This anecdote clearly shows us self-sacrifice is of first importance in the Zen discipline.

6. The Honest Poverty of the Zen Monk and the Samurai.--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. There are many instances, in the Japanese history, of Samurais who were really starved to death in spite of their having a hundred pieces of gold carefully preserved to meet the expenses at the time of an emergency; hence the proverb: "The falcon would not feed on the ear of corn, even if he should starve." Similarly, we know of no case of Zen monks, ancient and modern, who got rich by any ignoble means. They would rather face poverty with gladness of heart. Fu-gai, one of the most distinguished Zen masters just before the Restoration, supported many student monks in his monastery. They were often too numerous to be supported by his scant means. This troubled his disciple much whose duty it was to look after the food-supply, as there was no other means to meet the increased demand than to supply with worse stuff. Accordingly, one day the disciple advised Fu-gai not to admit new students any more into the monastery. Then the master, making no reply, lolled out his tongue and said: "Now look into my mouth, and tell if there be any tongue in it." The perplexed disciple answered affirmatively. "Then don't bother yourself about it. If there be any tongue, I can taste any sort of food." Honest poverty may, without exaggeration, be called one of the characteristics of the Samurais and of the Zen monks; hence a proverb: " The Zen monk has no money, moneyed Monto 81 knows nothing."

7. The Manliness of the Zen Monk and of the Samurai.--Thirdly, both the Zen monk and the Samurai were distinguished by their manliness and dignity in manner, sometimes amounting to rudeness. This is due partly to the hard discipline that they underwent, and partly to the mode of instruction. The following story, 82 translated by Mr. D. Suzuki, a friend of mine, may well exemplify our statement:

When Rin-zai 83was assiduously applying himself to Zen discipline under Obak (Huang Po in Chinese, who died 850), the head monk recognized his genius. One day the monk asked him how long he had been in the monastery, to which Rin-zai replied: 'Three years.' The elder said: 'Have you ever approached the master and asked his instruction in Buddhism?' Rin-zai said: 'I have never done this, for I did not know what to ask.' 'Why, you might go to the master and ask him what is the essence of Buddhism?'

"Rin-zai, according to this advice, approached Obak and repeated the question, but before he finished the master gave him a slap.

"When Rin-zai came back, the elder asked how the interview went. Said Rin-zai: 'Before I could finish my question the master slapped me, but I fail to grasp its meaning.' The elder said: 'You go to him again and ask the same question.' When he did so, he received the same response from the master. But Rin-zai was urged again to try it for the third time, but the outcome did not improve.

"At last he went to the elder, and said In obedience to your kind suggestion, I have repeated my question three times, and been slapped three times. I deeply regret that, owing to my stupidity, I am unable to comprehend the hidden meaning of all this. I shall leave this place and go somewhere else.' Said the elder: 'If you wish to depart, do not fail to go and see the master to say him farewell.'

"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.'

"When Rin-zai came to see the master, the latter advised him not to go anywhere else. but to Dai-gu (Tai-yu) of Kaoan, for he would be able to instruct him in the faith.

"Rin-zai went to Dai-gu, who asked him whence he came. Being informed that he was from Obak, Dai-gu further inquired what instruction he had under the master. Rin-zai answered: 'I asked him three times about the essence of Buddhism, and he slapped me three times. But I am yet unable to see whether I had any fault or not.' Dai-gu said: 'Obak was tender-hearted even as a dotard, and you are not warranted at all to come over here and ask me whether anything was faulty with you.'

"Being thus reprimanded, the signification of the whole affair suddenly dawned upon the mind of Rin-zai, and he exclaimed: 'There is not much, after all, in the Buddhism of Obak.' Whereupon Dai-gu took hold of him, and said: 'This ghostly good-for-nothing creature! A few minutes ago you came to me and complainingly asked what was wrong with you, and now boldly declare that there is not much in the Buddhism of Obak. What is the reason of all this? Speak out quick! speak out quick!' In response to this, Rin-zai softly struck three times his fist at the ribs of Dai-gu. The latter then released him, saying: 'Your teacher is Obak, and I will have nothing to do with you.'

"Rin-zai took leave of Dai-gu and came back to Obak, who, on seeing him come, exclaimed: 'Foolish fellow! what does it avail you to come and go all the time like this?' Rin-zai said: 'It is all due to your doting kindness.'

"When, after the usual salutation, Rin-zai stood by the side of Obak, the latter asked him whence he had come this time. Rin-zai answered: "In obedience to your kind instruction, I was with Dai-gu. Thence am I come.'

And he related, being asked for further information, all that had happened there.

"Obak said: 'As soon as that fellow shows himself up here, I shall have to give him a good thrashing.' 'You need not wait for him to come; have it right this moment,' was the reply; and with this Rin-zai gave his master a slap on the back.

"Obak said: 'How dares this lunatic come into my presence and play with a tiger's whiskers?' Rin-zai then burst out into a Ho, 84 and Obak said: 'Attendant, come and carry this lunatic away to his cell.'"

8. The Courage and the Composure of Mind of the Zen Monk and of the Samurai.--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 85 (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 heaven and earth afford me no shelter at all; I'm glad, unreal are body and soul. Welcome thy weapon, O warrior of Yuen! Thy trusty steel, That flashes lightning, cuts the wind of Spring, I feel."

This reminds us of Sang Chao 86 (So-jo), who, on the verge of death by the vagabond's sword, expressed his feelings in the follow lines:

"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 barbarians, moved by this calm resolution and dignified air of Tsu Yuen, rightly supposed him to be no ordinary personage, and left the monastery, doing no harm to him.

9. Zen and the Regent Generals of the Ho-Jo Period.--No wonder, then, that the representatives of the Samurai class, the Regent Generals, especially such able rulers as Toki-yori, Toki-mune, and others noted for their good administration, of the Ho-jo period (1205-1332) greatly favoured Zen. They not only patronized the faith, building great temples 87 and inviting best Chinese Zen teachers. 88 but also lived just as Zen monks, having the head shaven, wearing a holy robe, and practising cross-legged Meditation. Toki-yori (1247-1263), for instance, who entered the monastic life while be was still the real governor of the country, led as simple a life, as is shown in his verse, which ran as follows:

"Higher than its bank the rivulet flows; Greener than moss tiny grass grows. No one call at my humble cottage on the rock, But the gate by itself opens to the Wind's knock."

Toki-yori attained to Enlightenment by the instruction of Do-gen and Do-ryu, and breathed his last calmly sitting cross-legged, and expressing his feelings in the following lines:

"Thirty-seven of years, Karma mirror stood high; Now I break it to pieces, Path of Great is then nigh."

His successor, Toki-mune (1264-1283), a bold statesman and soldier, was no less of a devoted believer in Zen. Twice he beheaded the envoys sent by the great Chinese conqueror, Kublai, who demanded Japan should either surrender or be trodden under his foot. And when the alarming news of the Chinese Armada's approaching the land reached him, be is said to have called on his tutor, Tsu Yuen, to receive the last instruction. "Now, reverend sir," said. he, "an imminent peril threatens the land." "How art thou going to encounter it?" asked the master. Then Toki-mune burst into a thundering Ka with all his might to show his undaunted spirit in encountering the approaching enemy. "O, the lion's roar!" said Tsu Yuen.

"Thou art a genuine lion. Go, and never turn back." Thus encouraged by the teacher, the Regent General sent out the defending army, and successfully rescued the state from the mouth of destruction, gaining a splendid victory over the invaders, almost all of whom perished in the western seas.

10. Zen after the Downfall of the Ho-Jo Regency.--Towards the end of the Ho-Jo period, 89 and after the downfall of the Regency in 1333, sanguinary battles were fought between the Imperialists and the rebels. The former, brave and faithful as they were, being outnumbered by the latter, perished in the field one after another for the sake of the ill-starred Emperor Go-dai-go (1319-1338), whose eventful life ended in anxiety and despair. It was at this time that Japan gave birth to Masa-shige (Kusu-noki), an able general and tactician of the Imperialists, who for the sake of the Emperor not only sacrificed himself and his brother, but by his will his son and his son's successor died for the same cause, boldly attacking the enemy whose number was overwhelmingly great. Masa-shige's loyalty, wisdom, bravery, and prudence are not merely unique in the history of Japan, but perhaps in the history of man. The tragic tale about his parting with his beloved son, and his bravery shown at his last battle, never fail to inspire the Japanese with heroism. He is the best specimen of the Samurai class. According to an old document, 90 this Masa-shige was the practiser of Zen, and just before his last battle he called on Chu Tsun (So-shun) to receive the final instruction. "What have I to do when death takes the place of life?" asked Masa-shige. The teacher replied:

"Be bold, at once cut off both ties, The drawn sword gleams against the skies."

Thus becoming, as it were, an indispensable discipline for the Samurai, Zen never came to an end with the Ho-jo period, but grew more prosperous than before during the reign 91 of the Emperor Go-dai-go, one of the most enthusiastic patrons of the faith.

The Shoguns of the Ashi-kaga period (1338-1573) were not less devoted to the faith than the Emperors who succeeded the Emperor Go-dai-go. And even Taka-uji (1338-1357), the notorious founder of the Shogunate, built a monastery and invited So-seki, 92 better known as Mu-So-Koku-Shi, who was respected as the tutor by the three successive Emperors after Go-dai-go. Taka-uji's example was followed by all succeeding Shoguns, and Shogun's example was followed by the feudal lords and their vassals. This resulted in the propagation of Zen throughout the country. We can easily imagine how Zen was prosperous in these days from the splendid monasteries 93 built at this period, such as the Golden Hall Temple and the Silver Hall Temple that still adorn the fair city of Kyo-to.

11. Zen in the Dark Age.--The latter half of the Ashikaga period was the age of arms and bloodshed. Every day the sun shone on the glittering armour of marching soldiers. Every wind sighed over the lifeless remains of the brave. Everywhere the din of battle resounded. Out of these fighting feudal lords stood two champions. Each of them distinguished himself as a veteran soldier and tactician. Each of them was known as an experienced practiser of Zen. One was Haru-nobu 94 (Take-da, died in 1573), better known by his Buddhist name, Shin-gen. The other was Teru-tora 95