History of Zen in Japan : Part 5

The Religion of the Samurai: A Study of Zen Philosophy and Discipline in China and Japan
by Kaiten Nukariya

(Page 7 of 14)

10. Zen after the Downfall of the Ho-Jo Regency.

Towards the end of the Ho-Jo period, and after the downfall of the Regency in 1333, sanguinary battles were fought between the Imperialists and the rebels. The former, brave and faithful as they were, being outnumbered by the latter, perished in the field one after another for the sake of the ill-starred Emperor Go-dai-go (1319-1338), whose eventful life ended in anxiety and despair.

Another teacher who gained lasting influence on the Court is Nan-po, known as Dai-O-Koku-Shi (1235-1308), who was appointed the abbot of the monastery of Man-ju-ji in Kyo to by the Emperor Fushi-mi. One of his disciples, Tsu-o, was the spiritual adviser to both the Emperor Hana-zono (1308-1318) and the Emperor Go-dai-go. And another disciple, Myo-cho, known as Dai-To-Koku-Shi (1282-1337), also was admired by the two Emperors, and created the abbot of Dai-toku-ji, as the founder of a sub-sect of the Rin Zai under the same name. It was for Myo-cho's disciple, Kan-zan (1277 1360), that the Emperor Hana-zono turned his detached palace into a monastery, named Myo-shin-ji, the head temple of a sub-sect of the Rin Zai under the same name.

It was at this time that Japan gave birth to Masa-shige (Kusu-noki), an able general and tactician of the Imperialists, who for the sake of the Emperor not only sacrificed himself and his brother, but by his will his son and his son's successor died for the same cause, boldly attacking the enemy whose number was overwhelmingly great. Masa-shige's loyalty, wisdom, bravery, and prudence are not merely unique in the history of Japan, but perhaps in the history of man. The tragic tale about his parting with his beloved son, and his bravery shown at his last battle, never fail to inspire the Japanese with heroism. He is the best specimen of the Samurai class. According to an old document, this Masa-shige was the practicer of Zen, and just before his last battle he called on Chu Tsun (So-shun) to receive the final instruction. "What have I to do when death takes the place of life?" asked Masa-shige. The teacher replied:

"Be bold, at once cut off both ties,
The drawn sword gleams against the skies."

Thus becoming, as it were, an indispensable discipline for the Samurai, Zen never came to an end with the Ho-jo period, but grew more prosperous than before during the reign of the Emperor Go-dai-go, one of the most enthusiastic patrons of the faith.

The Shoguns of the Ashi-kaga period (1338-1573) were not less devoted to the faith than the Emperors who succeeded the Emperor Go-dai-go. And even Taka-uji (1338-1357), the notorious founder of the Shogunate, built a monastery and invited So-seki, better known as Mu-So-Koku-Shi, who was respected as the tutor by the three successive Emperors after Go-dai-go. Taka-uji's example was followed by all succeeding Shoguns, and Shogun's example was followed by the feudal lords and their vassals. This resulted in the propagation of Zen throughout the country. We can easily imagine how Zen was prosperous in these days from the splendid monasteries built at this period, such as the Golden Hall Temple and the Silver Hall Temple that still adorn the fair city of Kyo-to. .

11. 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 armor 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 practicer 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 You 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.

AlYough 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.

About the Author

Professor of Kei-O-Gi-Jiku University and of So-To-Shu Buddhist College, Tokyo.