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The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...

Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...

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

The Buddha Of Mercy
Milton says: "Virtue may be assailed, but never hurt; Sur...

Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...

The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth ma...

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, see...

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

The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
In the meantime seekers after a new truth gradually began to ...

The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

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

The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...

Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...

The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the ...

Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of Mahaya...

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

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

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




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 (Take-da, died in 1573), better known by his
Buddhist name, Shin-gen. The other was Teru-tora (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.


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.

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.


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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