On 16th November, 1870, Mr. Shchapoff, a Russian squire, the narrator, came home from a visit to a country town, Iletski, and found his family in some disarray. There lived with him his mother and his wife's mother, ladies of about sixty-nine,... Read more of The Dancing Devil at Scary Stories.caInformational Site Network Informational
Privacy
   Home - Samurai - Code of Honor - Courage - Samuri Religion - History of Buddism

Buddhism

The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...

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

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...

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

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

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

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

Life And Change
A peculiar phase of life is change which appears in the form ...

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

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

The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followin...

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

Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or illus...

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

Enlightened Consciousness Is Not An Intellectual Insight
Enlightened Consciousness is not a bare intellectual insight,...

The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...

No Need Of The Scriptural Authority For Zen
Some Occidental scholars erroneously identify Buddhism with t...




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



Add to del.icio.us Add to Reddit Add to Digg Add to Del.icio.us Add to Google Add to Twitter Add to Stumble Upon
Add to Informational Site Network
Report
Privacy
SHAREADD TO EBOOK


Viewed 1342