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The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...

The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or ...

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

Zen And Supernatural Power
Yoga[FN#250] claims that various supernatural powers can be a...

True Dhyana
To sit in Meditation is not the only method of practising Zaz...

The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...

Life And Change
Transformation and change are the essential features of life;...

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

The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...

Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...

Epicureanism And Life
There are a good many people always buoyant in spirit and mir...

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

The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...

Let Go Of Your Idle Thoughts
[FN#263] A famous Zenist, Mu-go-koku-shi, is said to ha...

Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...

The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...

Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...

Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...

Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...




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
Hon-cho-ko-so-den.

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


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.






Next: Zen Under The Toku-gana Shogunate

Previous: Zen After The Downfall Of The Ho-jo Regency



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