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Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...

The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...

Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...

Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...

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 ...

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

Wang Yang Ming (o-yo-mei) And A Thief
One evening when Wang was giving a lecture to a number of stu...

The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of ...

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

The Establishment Of The Rin Zai School Of Zen In Japan
[FN#67] The Lin Tsi school was started by Nan Yoh, a pr...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...

The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...

The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...

The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...

The Sermon Of The Inanimate
The Scripture of Zen is written with facts simple and familia...

Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...

Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

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[FN#95] (Take-da, died in 1573), better known by his
Buddhist name, Shin-gen. The other was Teru-tora[FN#96] (Uye-sugi,
died in 1578), better known by his Buddhist name, Ken-shin. The
character of Shin-gen can be imagined from the fact that he never
built any castle or citadel or fortress to guard himself against his
enemy, but relied on his faithful vassals and people; while that of
Ken-shin, from the fact that he provided his enemy, Shin-gen, with
salt when the latter suffered from want of it, owing to the cowardly
stratagem of a rival lord. The heroic battles waged by these two
great generals against each other are the flowers of the Japanese
war-history. Tradition has it that when Shin-gen's army was put to
rout by the furious attacks of Ken-shin's troops, and a single
warrior mounted on a huge charger rode swiftly as a sweeping wind
into Shin-gen's head-quarters, down came a blow of the heavy sword
aimed at Shin-gen's forehead, with a question expressed in the
technical terms of Zen: What shalt thou do in such a state at such a
moment? Having no time to draw his sword, Shin-gen parried it with
his war-fan, answering simultaneously in Zen words: A flake of snow
on the red-hot furnace! Had not his attendants come to the rescue
Shin-gen's life might have gone as 'a flake of snow on the red-hot
furnace.' Afterwards the horseman was known to have been Ken-shin
himself. This tradition shows us how Zen was practically lived by
the Samurais of the Dark Age.

[FN#95] Shin-gen practised Zen under the instruction of Kwai-sen,
who was burned to death by Nobu-naga (O-da) in 1582. See

[FN#96] Ken-shin learned Zen under Shu-ken, a So Ta master. See

Although the priests of other Buddhist sects had their share in these
bloody affairs, as was natural at such a time, yet Zen monks stood
aloof and simply cultivated their literature. Consequently, when all
the people grew entirely ignorant at the end of the Dark Age, the Zen
monks were the only men of letters. None can deny this merit of
their having preserved learning and prepared for its revival in the
following period.[FN#97]

[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.

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