THE RELIGION OF THE SAMURAI - Carl William Brown Of The Samurai (Study...THE RELIGION OF THE SAMURAI
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THE RELIGION OF THE SAMURAI
Kaiten Nukariya
Nukariya’s classic focuses on Northern (Mahayana)
Buddhism, and Zen Buddhism in particular. It includes a
wealth of detail as well as very lucid explanations of Zen
Buddhist concepts.
The book shows how the Mahayanistic views of life and the
world differs markedly from that of the Theravada, 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.
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T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 2a T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 2b
THE RELIGION OF
THE SAMURAI
A STUDY OF ZEN PHILOSOPHY
AND DISCIPLINE IN
CHINA AND JAPAN
by
KAITEN NUKARIYA
Professor of Kei-O-Gi-Jiku University and of So-To-Shu
Buddhist College, Tokyo
1913
CONTENTS
INTRODUCTION
(1) The Southern and Northern Schools of Buddhism
(2) The Development and Differentiation of Buddhism
(3) The Object of this Book is the Explaining of the Mahayanistic View of Life and the World
(4) Zen holds a Unique Position among the Established Religionsof the World
(5) The Historical Antiquity of Zen
(6) The Denial of Scriptural Authority by Zen
(7) The Practisers of Zen hold the Buddha as their Predecessor, whose Spiritual Level they Aim to Attain
(8) The Iconoclastic Attitude of Zen
(9) Zen Activity
(10) The Physical and Mental Training
(11) The Historical Importance
CHAPTER I
HISTORY OF ZEN IN CHINA
1. The Origin of Zen in India
2. The Introduction of Zen into China by Bodhidharma
3. Bodhidharma and the Emperor Wu
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T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 3a T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 3b
4. Bodhidharma and his Successor, the Second Patriarch
5. Bodhidharma's Disciples and the Transmission of the Law
6. The Second and the Third Patriarchs
7. The Fourth Patriarch and the Emperor Tai Tsung
8. The Fifth and the Sixth Patriarchs
9. The Spiritual Attainment of the Sixth Patriarch
10. The Flight of the Sixth Patriarch
11. The Development of the Southern and the Northern School ofZen
12. The Missionary Activity of the Sixth Patriarch
13. The Disciples under the Sixth Patriarch
14. Three Important Elements of Zen
15. Decline of Zen
CHAPTER II
HISTORY OF ZEN IN JAPAN
1. The Establishment of the Rin Zai School of Zen in Japan
2. The Introduction of the So To School of Zen
3. The Characteristics of Do-gen, the Founder of the Japanese SoTo Sect
4. The Social State of Japan when Zen was Established by Ei-saiand Do-gen
5. The Resemblance of the Zen Monk to the Samurai
6. The Honest Poverty of the Zen Monk and the Samurai
7. The Manliness of the Zen Monk and the Samurai
8. The Courage and Composure of Mind of the Zen Monk and the
Samurai
9. Zen and the Regent Generals of the Ho-jo Period
10. Zen after the Downfall of the Ho-jo Regency
11. Zen in the Dark Age
12. Zen under the Toku-gawa Shogunate
13. Zen after the Restoration
CHAPTER III
THE UNIVERSE IS THE SCRIPTURE OF ZEN
1. Scripture is no More than Waste Paper
2. No Need of the Scriptural Authority for Zen
3. The Usual Explanation of the Canon
4. Sutras used by the Zen Masters
5. A Sutra Equal in Size to the Whole World 68
6. Great Men and Nature
7. The Absolute and Reality are but an Abstraction
8. The Sermon of the Inanimate
CHAPTER IV
BUDDHA, THE UNIVERSAL SPIRIT
1. The Ancient Buddhist Pantheon
2. Zen is Iconoclastic
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T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 5a T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 5b
1. Enlightenment is beyond Description and Analysis
2. Enlightenment Implies an Insight into the Nature of Self
3. The Irrationality of the Belief of Immortality
4. The Examination of the Notion of Self
5. Nature is the Mother of All Things
6. Real Self
7. The Awakening of the Innermost Wisdom
8. Zen is not Nihilistic
9. Zen and Idealism
10. Idealism is a Potent Medicine for Self -Created Mental Disease
11. Idealistic Scepticism concerning Objective Reality
12. Idealistic Scepticism concerning Religion and Morality
13. An Illusion concerning Appearance and Reality
14. Where does the Root of the Illusion Lie?
15. Thing-in-Itself means Thing-Knowerless
16. The Four Alternatives and the Five Categories
17. Personalism of B. P. Bowne
18. All the Worlds in Ten Directions are Buddha's Holy Land
CHAPTER VII
LIFE
1. Epicureanism and Life
2. The Errors of Philosophical Pessimists and Religious Optimists
3. The Law of Balance
4. Life Consists in Conflict
5. The Mystery of Life
6. Nature favours Nothing in Particular
7. The Law of Balance in Life
8. The Application of the Law of Causation to Morals
9. The Retribution in the Past, the Present, and the Future Life
10. The Eternal Life as taught by Professor M?nsterberg
11. Life in the Concrete
12. Difficulties are no Match for an Optimist
13. Do Thy Best and Leave the Rest to Providence
CHAPTER VIII
THE TRAINING OF THE MIND AND THE PRACTICE OFMEDITATION
1. The Method of Instruction adopted by Zen Masters
2. The First Step in the Mental Training
3. The Next Step in the Mental Training
4. The Third Step in the Mental Training
5. Zazen, or the Sitting in Meditation
6. The Breathing Exercise of the Yogi
7. Calmness of Mind
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T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 6a T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 6b
8. Zazen and the Forgetting of Self
9. Zen and Supernatural Power
10. True Dhyana
11. Let Go of Your Idle Thoughts
12. 'The Five Ranks of Merit'
13. 'The Ten Pictures of the Cowherd'
14. Zen and Nirvana
15. Nature and Her Lesson
16. The Beatitude of Zen
APPENDIX
ORIGIN OF MAN
PREFACE
INTRODUCTION
CHAPTER I
REFUTATION OF DELUSIVE AND PREJUDICED (DOCTRINE)
CHAPTER II
REFUTATION OF INCOMPLETE AND SUPERFICIAL(DOCTRINE)
1. The Doctrine for Men and Devas
2. The Doctrine of the Hinayanists
3. The Mahayana Doctrine of Dharmalaksana
4. Mahayana Doctrine of the Nihilists
CHAPTER III
THE DIRECT EXPLANATION OF THE REAL ORIGIN
5. The Ekayana Doctrine that Teaches the Ultimate Reality
CHAPTER IV
RECONCILIATION OF THE TEMPORARY WITH THE REALDOCTRINE
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T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 41a T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 41b
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- --THE RIN ZAI SCHOOL.
7. Nan Yoh (Nan-gaku).
- --10. Gi-ku.
- --11. Lin Tsi (Rin-zai).
- --21. Yuen Wu (En-go).
- --22. Fuh Hai (Bukkai).
- --28. Kaku-a.
- --THE O BAKU SCHOOL.
42. In-gen.
- --25. Hti Ngan (Kyo-an).
- --26. Ei-sai.
- --THE SO TO SCHOOL.
7. Tsing Yuen (Sei-gen).
- --8. Shih Teu (Seki-to).
- --11. Tung Shan (To-zan).
- --23. Ju Tsing (Nyo-jo).
- --24. Do-gen.
The O Baku School is the amalgamation of Zen and the worship of
Amitabha, and different from the other two schools. The statisticsfor 1911 give the following figures:
The Number of Temples:
The So To School 14,255 The Rin Zai School 6,128 The O Baku
School 546
The Number of Teachers:
The So To School 9,576 The Rin Zai School 4,523 The O Baku
School 349
It was also in this period that Zen gained a great influence on the
popular literature characterized by the shortest form of poetical
composition. This was done through the genius of Ba-
sho,[FN#105] a great literary man, recluse and traveller, who, as
his writings show us, made no small progress in the study of Zen.
Again, it was made use of by the teachers of popular[FN#106]
ethics, who did a great deal in the education of the lower classes.
In this way Zen and its peculiar taste gradually found its way into
the arts of peace, such as literature, fine art, tea-ceremony,
cookery, gardening, architecture, and at last it has permeatedthrough every fibre of Japanese life.
[FN#105] He (died 1694) learned Zen under a contemporary Zen
master (Buccho), and is said to have been enlightened before his
reformation of the popular literature.
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T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 124a T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 124b
The seventh picture, called 'the Forgetting of the Cow and the
Remembering of the Man,' represents the cowherd looking at the
beautiful scenery surrounding his cottage.
"The cow goes out by day And comes by night. I care for her in no
way, But all is right."
The eighth picture, called 'the Forgetting of the Cow and of the
Man ' represents a large empty circle
2. The Finding of the Cow's Tracks.
2. The Rank of Service---3. The Finding of the Cow.
4. The Catching of the Cow.
3. The Rank of Merit---5. The Taming of the Cow.
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Man, represents a large empty circle.
"There's no cowherd nor cow Within the pen; No moon of truth nor
clouds Of doubt in men."
The ninth picture, called 'the Returning to the Root and Source,'
represents a beautiful landscape full of lovely trees in full blossom.
"There is no dyer of hills, Yet they are green; So flowers smile, and
titter rills At their own wills."
The tenth picture, called 'the Going into the City with Open Hands,'represents a smiling monk, gourd in hand, talking with a man who
looks like a pedlar.
"The cares for body make That body pine; Let go of cares and
thoughts, O child of mine!"
These Ten Pictures of the Cowherd correspond in meaning to the
Five Ranks of Merit above stated, even if there is a slight
difference, as is shown in the following table:
THE FIVE RANKS.---THE TEN PICTURES.
1. The Rank of Turning---1. The Searching of the Cow.
6. The Going Home, Riding on the Cow.
4. The Rank of Co-operative Merit---9. The Returning to the Root
and Source.
10. The Going into the City with Open Hands.
5. The Rank of Merit-over-Merit---7. The Forgetting of the Cow
and the Remembering of the Man.
8. The Forgetting of the Cow and of the Man.
14. Zen and Nirvana.
The beatitude of Zen is Nirvana, not in the Hinayanistic sense of
the term, but in the sense peculiar to the faith. Nirvana literally
means extinction or annihilation; hence the extinction of life or the
annihilation of individuality. To Zen, however, it means the state
of extinction of pain and the annihilation of sin. Zen never looks
for the realization of its beatitude in a place like heaven, nor
believes in the realm of Reality transcendental of the phenomenal
universe, nor gives countenance to the superstition of Immortality,
nor does it hold the world is the best of all possible worlds, nor
conceives life simply as blessing. It is in this life, full of
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T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 149a T H E R E L I G I O N O F T H E S A M U R A I · K a i t e n N u k a r i y a p . 149b
seems to be the first idea in the awakening Alaya, but it is a mere
external object."
According to this view (of Dharmalaksana), things brought forth
through the transformations of Alaya and the other Vijnyanas are
divided into two parts; one part (remaining), united with Alaya andthe other Vijnyanas, becomes man, while the other, becoming
separated from them, becomes Heaven, Earth, mountains, rivers,
countries, and towns. (Thus) man is the outcome of the union of
the two; this is the reason why he alone of the Three Powers is
spiritual. This was taught by the Buddha[FN#407] himself when
THE END.
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he stated that there existed two different kinds of the four
elements--the internal and the external.
[FN#407] Ratnakuta-sutra (?), translated into Chinese by
Jnyanagupta.
Alas! O ye half-educated scholars who adhere to imperfect
doctrines, each of which conflicts with another! Ye that seek after
truth, if ye would attain to Buddhahood, clearly understand which
is the subtler and which is the grosser (form of illusive ideas),
which is the originator and which is the originated. (Then) give ye
up the originated and return ye to the originator, and to reflect on
the Spirit, the Source (of all). When the grosser is exterminated
and the subtler removed, the wonderful wisdom of spirit is
disclosed, and nothing is beyond its understanding. This is called
the Dharma-sambhoga-kaya. It can of itself transform itself and
appear among men in numberless ways. This is called theNirmana-kaya of Buddha.[FN#408]
[FN#408] Every Buddha has three bodies: (1) Dharma-kaya, or
spiritual body; (2) Sambhoga-kaya, or the body of compensation;
(3) Nirmana-kaya, or the body capable of transformation.