100-compl | compo-frigh | fro-notio | notor-sendi | senil-waved | waves-zoku-
bold = Main text
Book grey = Comment text
1 I(7) | reign B.C. 2357 and reigned 100 years, being succeeded by
2 IV(8) | written in the year A.D. 1004, "Things Japanese," p. 269.
3 II(34) | Repository, Feb. 1851. p. 103.~
4 Int | the brothers Ch'eng (A.D. 1032-1085, and 1033-1107), and
5 Int | eng (A.D. 1032-1085, and 1033-1107), and above all Chu
6 V(2) | about B.C. 314. Mayers, p. 107.~
7 Int | are Chow Tun-i, (A.D. 1017-1073), the brothers Ch'eng (A.D.
8 Int | brothers Ch'eng (A.D. 1032-1085, and 1033-1107), and above
9 II(25) | Book II, Pt. I, Chap. II; 11-16.~
10 Int | A.D. 1032-1085, and 1033-1107), and above all Chu Hi.
11 I(20) | Balfour's translation, pp. 112-113.~
12 Int | of the Sō (Sung, A.D. 970-1127, or including the "Southern
13 I(20) | Balfour's translation, pp. 112-113.~
14 Int | Shushi was born in the year 1130 and died in the year 1200.
15 Int(19) | b. 1140 A.D. "In opposition to the
16 Int(12) | Ōsaka Conference," p. 115. It is not agnostic, but
17 I(54) | became a priest. He died A.D. 1198.~
18 Int | 1130 and died in the year 1200. He was historian and statesman
19 I(40) | Religions of China" pp. 119-121. In fact the Stoic 'pneuma'
20 II(35) | D. 122 B.C. He had been a swineherd
21 I(32) | preceeding Confucius. Mayers p. 126. His writings were edited
22 Int | the "Southern Sung" until 1277). During the reigns of Chin-tsung
23 I(9) | dynasty was Mongol, A.D. 1280-1368, and was succeeded
24 III | the period Genko-Kemmu (1331-1335) many samurai were
25 IV(11) | and Nitta Yoshisada, A.D. 1334. Satow and Hawes's "Handbook,"
26 III | period Genko-Kemmu (1331-1335) many samurai were faithful
27 IV(7) | master. Kenko died A.D. 1350. A translation of the Tsure-dzure
28 II(29) | in succession, B.C. 179-140.~
29 Int | Ōyōmei was born in the year 1472 A.D. and died in the year
30 I(7) | Middle Kingdom," Vol. II, p. 148.~
31 II(4) | Book II, Pt. I, Chap. II, 15.~
32 Int | of military affairs. In 1518 he subdued an insurrection
33 Int | insurrection in Kiang-si and in 1527, conducted a campaign against
34 Int | A.D. and died in the year 1528. He was a provincial governor "
35 III | the period Ei-roku (A.D. 1558-1570), Ieyasu was in Mikawa.16
36 III | period Ei-roku (A.D. 1558-1570), Ieyasu was in Mikawa.16
37 III | the period Tenshō (A.D. 1573-1590) a retainer of Takeda
38 III(5) | treacherously killed, A.D. 1582. Hideyoshi then seized the
39 III | In the year A.D. 1586, after the battle at Nagakute,
40 III | period Tenshō (A.D. 1573-1590) a retainer of Takeda Katsuyori
41 III | the period Keichō (A.D. 1596-1614) Amano had the castle
42 III(7) | Ieyasu won the empire, A.D. 1600.~
43 III | period Keichō (A.D. 1596-1614) Amano had the castle Kokokuji
44 I(9) | by the Min (Mings), 1368-1644. "The Middle Kingdom," Vol.
45 III | Kwan-ei-Shō-hō (A.D. 1624-1647) was a branch temple of
46 Int(28a)| of Nakai Tōju printed in 1650 A.D. I printed an abridged
47 III | temple. And in the year A.D. 1657, when Tentokuji was burned,
48 Int(11) | Middle Kingdom, Vol. II, p. 166.~
49 IV | the period Kambun (A.D. 1661-1673) Matsudaira Idzu no
50 I(17) | abolished finally in A.D. 1664; Lay's "Japanese Funeral
51 II | period Manji-Kwambun (1658-1672) quails were the fashion,
52 IV | period Kambun (A.D. 1661-1673) Matsudaira Idzu no Kami
53 Int | style.~ From the year 1711 until his death he was employed
54 I(47) | discoveries. Mayers's "Manual" p. 172.~
55 III | period Kyōhō, (12th Jan, A.D. 1724) a clerk named Ichijurō,
56 V | Jūgatsu (Winter, Decmber 1729). (signed) Kyusō.~ ~
57 Int(13) | Middle Kingdom, Vol. II, p.174.~
58 I(9) | Kingdom," Vol. II., pp. 175-179.~
59 Int | his grandson in the year 1750. It purports to be a collection
60 III(3) | Middle Kingdom," Vol. II, p. 176.~
61 Int | died on the 9th September, 1784, and was buried at his own
62 Int(42) | Okina Mondō, Vol. V. pp. 17-18.~
63 Int(7) | Religions of China," p. 180.~
64 Int | the Ōsaka insurrection of 1839.35~ ~THE ORTHODOX SCHOOL.~
65 II(34) | Chinese Repository, Feb. 1851. p. 103.~
66 III(13) | war of the restoration in 1868 some samurai women of Aidzu
67 I(26) | philosopher. Mayers, p. 190.~
68 I(40) | Philosophy, Vol. I, pp. 194-196, Eng. trans. See "Ki
69 I(40) | Philosophy, Vol. I, pp. 194-196, Eng. trans. See "Ki Ri
70 V(3) | Vol. II., No. 5, pp. 198-200.~
71 Int(15) | Repository, Vol. XVIII, p. 206 f. A section of his writings
72 II(27) | dynasty reigned B.C. 255-209 and was followed by the
73 I(27) | He committed suicide A.D. 212. So is the famous Chang,
74 IV(6) | the highway. Mayers, p. 221, Analects, Book V, Chap.
75 I(34) | Chinese Classics, Vol. I: p. 222, Legge's translation.~
76 I(7) | chronology began to reign B.C. 2357 and reigned 100 years, being
77 III(14) | Rein pp. 239-240. The great popularity
78 Int(49) | return and show itself p. 24 and work harm. A man who
79 III(14) | Rein pp. 239-240. The great popularity of
80 Int(20) | Mayers's "Manual," p. 246. This brief paragraph is
81 II(27) | in) dynasty reigned B.C. 255-209 and was followed by
82 III(11) | Rein, p. 270 and p. 276~
83 III(13) | similar incident see Rein, p. 279. In the war of the restoration
84 Int(26) | Pp. 28 f. below.~
85 Int(40) | Tales of Old Japan" pp. 288-326. The sermons called
86 II(2) | Appendix III, Sec. I. Chap. V, 29.~
87 III(12) | Tadaoki joined Ieyasu. Rein p. 296.~
88 I(27) | Balfour) Mayers p. 198 and p. 30.~
89 Int(4) | Ethics," Vol. 1, No. 3, p. 307.~
90 IV(10) | the Christians. Rein. p. 308.~
91 Int | Yanaka, in Musashi, on the 30th March, 1658. From the home
92 V(2) | committed suicide, about B.C. 314. Mayers, p. 107.~
93 IV(3) | The Eastern Tsin, A.D. 317-419.~
94 Int(15) | Doctrines of Confucius," pp. 32-33. Rev. Griffith John,
95 III(8) | Handbook," 1st. ed., p. 321. There he is represented
96 Int(40) | Tales of Old Japan" pp. 288-326. The sermons called Kyuō
97 I(36) | Chinese Classics, vol. II., p. 332.~
98 I(40) | ether." "The Yi King" p. 355 note, Vol. XVI "Sacred Books
99 II(24) | III: Sec. I: Chap. VII. 36.~
100 I | thorough argument with them.~ 3rd.—These scholars are dissolute
101 Int(48) | P. 40 below.~
102 Int(39) | Pp. 41, 42 below.~
103 IV(3) | The Eastern Tsin, A.D. 317-419.~
104 Int(23) | distinction of things." See p. 43 note, below.~
105 I(31) | of the East, Vol. III, p. 439.~
106 Int(16) | principles." "Feng-shui," p. 45.~
107 Int(21) | art. Stoics. Compare pp. 46-47 below.~
108 Int(9) | Phœnix" Vol. III, pp. 47-49) divides the intellectual
109 I(63) | not of the will of God, p. 51 above. Evil seems to be
110 I(17) | Vol. XIX., Pt. III., p. 528 of these "Transactions."
111 Int(6) | Doctrines of Confucius," pp. 44-53.~
112 IV(11) | Hawes's "Handbook," pp. 54-55.~
113 Int(8) | Review" Vol. VIII, No. 1, p. 59.~
114 II(10) | In Suikō's reign, A.D. 593-628, Buddhism was openly
115 Int(46) | P. 60 below. Compare a certain
116 Int(33) | pp. 12-14. Compare pp. 61 below.~
117 II(10) | Suikō's reign, A.D. 593-628, Buddhism was openly adopted
118 Int(15) | extended being Vol. I, pp. 682-685. An interesting account
119 Int(15) | extended being Vol. I, pp. 682-685. An interesting account
120 Int(28a)| Okina Mondō, Vol. I. pp. 3-7. The Okina Mondō is a posthumous
121 Int(24) | P. 72 below.~
122 II(16) | Doctrines of Confucius," pp. 71-75. But though "jin" is the
123 II(28) | various reforms. Mayers, p. 78.~
124 Int(28a)| Vol. II., Nos 3, 4, 6, 8.~
125 I(14) | literature. p. 31 . . . . In A.D. 819 be presented a remonstrance
126 Int(15) | p. 342 f., Vol. IV, pp. 84, 342 ff. "The Middle Kingdom"
127 II(35) | became a minister. Mayers, p. 90. He used all of his own
128 Int(12) | in "Things Japanese," p. 94, and that too was once my
129 Int | struggles of the Sō (Sung, A.D. 970-1127, or including the "
130 Int | Samurai.~He died on the 9th September, 1784, and was
131 Int | become a priest is to be abhorred. It comes from the false
132 III | But he had no desire to abide in the temple; he had merely
133 I(58) | transformation follows; wherever he abides his influence is of a spiritual
134 Int(20) | paragraph is all I have been able to find in English. A lecture
135 II | the entrances to the ./. abodes of famous samurai. But none
136 I(17) | The custom was only abolished finally in A.D. 1664; Lay'
137 I | avails nothing. This evil abounded in the time of the Min,
138 Int | famous for its learning, and abounds in phrases and incidents
139 Int(28a)| in 1650 A.D. I printed an abridged translation in "The Chrysanthemum,"
140 II | If we would live long we abstain from drink and lust that
141 Int | called Li, were therefore abstractly considered prior to the
142 V | as a child I thought it absurd. But really, are most men
143 III | not. "You have excuses in abundance," he said, "yet Musashi
144 Int(12) | but pantheistic, as will abundantly appear.~
145 II | itself. Not one farmer may be abused. For this reason the census
146 I(22) | the classics, uncritically accepting everything as written by
147 Int | bitter, however, and the accession of a new monarch, Shin-tsung,
148 IV | and accepted what he had accomplished, Thus it was that Kamakura
149 IV | The people rejoice at the accomplishment of the task: they cannot
150 I | rule. Just as with the six accomplishments we learn by practice and
151 II | accounts. Then the most clever accountant cannot rival the exactness
152 V | teachers and men who are accounted scholars desire false doctrines,
153 Int | is that his memory may be accursed.48 He worships his ancestors
154 II | follow; by words and they accuse." When the great officers
155 I | Shushi till head and stomach ache. Were they to hear my threefold
156 Int | made great progress both in acquirements and in literary style.~
157 | across
158 Int | perceiving this ./. truth and acting in accordance with it is
159 I(63) | better translated, "the five activities" manifested in the five
160 | actually
161 Int | Chinese, brought out deep and acute inquiry into the nature
162 Int(9) | educated Chinamen." Some addition was always needed to satisfy
163 Int | China for the literati and adds arms to letters. The vocation
164 I(40) | Latin spiritus." "I have adduced it to show how he (Confucius)
165 Int | 17th century and won the adherence of all educated men. It
166 II | speaks. The "Way" is so adjusted to all things that even
167 IV | of terms and all Kamakura admiringly followed their example.
168 I(4) | Tokugawa to a scholar. He was admitted to the immediate presence
169 II | elders were without outer adornments but their ./. inner qualities
170 IV | capital or provinces, child or adult, man or woman, does not
171 IV | fruit. The book is full of adulteries from beginning to end. Seeing
172 Int(49) | man who was killed by his adulterous wife appeared to her undoing,
173 IV | went to Iga he committed adultery with Naritada's daughter.
174 II | men by chance have been advanced. Yet surely, diligence is
175 II | and karō never thought of advancing men by the test of character.
176 III | for reform. This is their advantage. But rulers have no friends,
177 I | shall you be ready for every adventure you may meet. All men of
178 II | powers and despise their adversaries. So they lose the empire
179 V | world, with its alternating adversity and prosperity, its bloom
180 Int | authority. He was the devoted advocate of the Tokugawa family and
181 Int | the distinguished leader, advocated reform ./. and change to
182 V | man who was fond of the aesthetcism of Rikiyu3 and practiced
183 I | it is a mere matter of æsthetics and ornament. 25 Of the
184 IV | Way that is near men seek afar off';1 they are forgetful
185 III | Honda. Such words of truth affect both men and Heaven; and
186 IV | was that Kamakura won the affections of the people.~ Men think
187 II | individual and personal. It affects high and low. It leads generals
188 IV(10) | Amakusa,—the war againt the Christians. Rein. p.
189 Int | and alternately push and agitate one another, without a moment'
190 II | a feast and went home in agony, holding his big belly with
191 Int | differ, but their points of agreement are more than their divergencies.
192 Int | Japanese."30~ ~DIFFERENCES AND AGREEMENTS.~ The two systems differ,
193 Int | dependence on Ōyōmei, yet agrees with him in all the essentials
194 III | sword and slew himself.~ Ah, what a man was that! How
195 Int(19) | as the commencement and aim of study. There is no doubt
196 II | the country who have come aimlessly to town because of the misery
197 IV | judged by me? Do not be alarmed. Tell me the facts?" After
198 I(14) | s) diatribe against the alien superstition is still renowned
199 II | crow—on whose roof will it alight?"6~ ~THE REWARDS OF VIRTUE
200 Int | extraordinary; it has a belief in an all-pervading natural "law", but the wonderful
201 I(14) | with which he had caused an alleged relic of Buddha to be conveyed
202 III | commanded by generals owing allegiance to Musashi no Kami. Now
203 Int | accepted the Chinese ethics in alliance with the Buddhist religion;
204 III | Musashi no Kami allowed his allies to be killed before his
205 I | and Kantaishi "felt" the alligator in the evil valley. 64 Such
206 III | said, "yet Musashi no Kami allowed his allies to be killed
207 Int(16) | nothing so important, so almighty and omnipresent as this
208 Int | moved, and thus went on in alternate motion and rest without
209 Int | ever since mutually and alternately push and agitate one another,
210 V | changing world, with its alternating adversity and prosperity,
211 IV | without a virtue. They are altogether worse than the Tsure-dzure
212 II | outwardly obedient to the law amass wealth, are pleasure-loving,
213 II | the low upon the high. To amend it only good men should
214 Int | attempted no improvement, no amendment in the Classics, than that
215 I(16) | The Buddhist prayer, Namu Amida-butsu.~
216 I(46) | I, Part I, Chapter I, 3 amplified by the author.~
217 V | all seems, they are merely amused with the appearance of the
218 II | extravagance and competed in costly amusements. Kagi28 complained to the
219 III | seed. Then without place or ancestor, without race, without the
220 V | refers to the love of the ancients, the study of their books
221 I(14) | philosophers, and poets of the T'ang dynasty and one of the most
222 II | great crimes. Foolish and angry in their misery, some even
223 Int | intermission.~ Now, the energy animating the two principles is called
224 III | brushed by the wind, his body anointed with the rain, with lifelong
225 Int | Ogyu Sōrai36 and Yamazaki Ansai.~ ./. These writers were
226 IV | congratulated him; and in the ante-room was Shinzaemon, to whom
227 Int | intensely national and intensely anti-Chinese in spirit.18 It waged its
228 I | it the common place of an antiquated scholar. They do not know
229 | anyone
230 Int | follow truth."27 His teaching aoes not expressly differ from
231 Int | transformed the groups of aphorisms and precepts into an ontological
232 IV | pay you for your loss and apologize for my error." So he gave
233 Int | teachings of the prophets and apostles elements drawn from Grecian
234 III | let the matter rest and appealed to the Shōgun, who commanded
235 II | and months pass such truth appeals to Heaven, and Heaven helps
236 I(63) | confusion, the good powers appearing at the wrong times. The
237 I | desirous only of reputation and applause while professing to love
238 Int | humility. Wide learning applies all this to the heart. False
239 III | writing. It expressed his appreciation of his landlord's kindness,
240 V | guests were filled with apprehension as to the probable demand
241 III | his life in his hand and approached the Shōgun in behalf of
242 II | interest and, by many devices, appropriates the property of the government
243 Int | universe, it did not do so arbitrarily or at random, but followed
244 IV | and seek the end, as the archer looks at the distant mark".
245 V | asked him of horsemanship, archery and poetry. Without fear
246 Int | everlasting reason, the Divine archetype. No deviation from it can
247 V | mistress, soroban in hand, arguing prices and values. So as
248 I | laws" if we are to act aright and these are learned not
249 V | emotion that ceases not arises, for the moon is the comfort
250 II | are unfortunate. We cannot arrange for chance. But to leave
251 III | His armour was carefully arranged in its box, and with it
252 IV | as he was in travelling array. As he entered, all congratulated
253 II | searched out and put under arrest that the mud may be removed
254 I | Those who practice evil arts against such men find their
255 III | some place or other met an ascetic whom he took to be Amano,
256 Int | To the Confucianist such asceticism is the act of ./. a madman.
257 I(22) | Confucius which tradition ascribed to him.~
258 IV(11) | family was overthrown by Ashikaga Taka-uji and Nitta Yoshisada,
259 I | went to his room and fell asleep, all being filled with admiration
260 I | self-examination. As they noisily assail the ears of men with their
261 Int(35) | official rank and right, led an assault upon the government warehouses,
262 III | the Old Man said to the assembled guests: This fidelity reveals
263 I | lies, deceive the people, assembling them together until the
264 III | So he began, and Ieyasu assented to each of the many particulars
265 Int | fully accepted idealism. He asserted that apart from our hearts
266 Int | cosmological idealism, as he asserts that there is this all important
267 V | practiced the tea ceremonies assiduously. When ordered to Edo he
268 Int | vigorous power of adoption and assimilation. No improvements in the
269 V | kettle and made his tea. His associates remonstrated,—"Much as you
270 Int | loss of his sight, Ōyōmei assuring him that he should be content,
271 III | this morning." Ichijurō was astonished and asked for the body,
272 I | each one. Recently I was astounded at the words of a philosopher: "
273 II | should men. Alas! Now all are astray, those who should be teachers,
274 III(12) | Mitsunari vainly attempted to attach Tadaoki to his cause but
275 III | spirit in them both, not attached to treasures but to righteousness;
276 III | may think it a plan for attaching ./. men to self, and it
277 Int | represent the spirit and the attainments of the Japanese scholars.51~
278 III | will put a stop to such attempts. He did not send it or agree
279 I | colours is by the eyes; let us attend to them and know the five
280 III | his lord's very expensive attendance in Edo. Not fearing his
281 I | the temple with only an attendant or two. ./. An old priest
282 I | with admiration. Meanwhile attendants kept coming up bearing the
283 Int | nothing else is worthy of our attention or thought.25~ Ōyōmei
284 Int | the system of Ōyōmei its attractiveness to many Japanese. "His followers
285 Int | personality, devoid of all attributes whatsoever, yet they look
286 IV | when he returned from his audience in the midst of a great
287 I | Nor have I ability for aught else, and stay useless in
288 II(30) | thousand years in the past when authentic history began in China,
289 V | and are not to speak of avarice, cowardice or lust.~. . . . . .~
290 II | Nowadays, so far as I hear, avaricious officials are many, and
291 IV | by the second, sorrow was averted in all the provinces; and
292 III | prepared himself for hara kiri, awaiting his lord's word. His wife
293 Int | seventeenth) China had been awake. At last Confucianism had
294 V | tree-top came to his bed awakening him from his lingering dreams.
295 II | great?~ And seldom is the award so late; generally it is
296 Int | powers of nature," a "sacred awe and trembling fear of the
297 I | the ears of men with their babble, no reply is to to be made
298 Int | Zatsuwa, upon a literary background flowing, full, poetic. No
299 I | the crooked that it bends backward.~ 2nd.—The scholars who
300 III(4) | said the celebrated general Baen (Ma Yuan) of his emperor
301 IV | scene, but stood on the balcony, and taking hold of its
302 Int | original, the barrenness and baldness of the one with the richness
303 II | evil spirit is aroused, he balks and rears and is no benefit
304 IV | the drops hung on tree and bamboo, and sweet was the odor
305 Int | power, and the radicals were banished beyond the frontier. A discussion
306 III | so the feudal house of Banshu is the work of Daizen. The
307 I(14) | laboured to civilize the barbarians with whom he lived, and
308 I | when one sets up his lying bark, so evil teachings and doctrines
309 Int | result with the original, the barrenness and baldness of the one
310 Int | and Taoism in their system based ostensibly on the classics.
311 I | every day with pick and basket removing a mountain that
312 I | the morrow he arose early, bathed, dressed himself with care,
313 II | and gave him one whose beads were nuts. So all the officials
314 IV | to-night!' so I had the beam taken away and brought to
315 III | Kami scowled, and his sword bearer said to Sugita, "Go, please!"
316 I | attendants kept coming up bearing the Shōgun's crest, and
317 III | wrath, is braver than he who bears the foremost spear in battle.
318 II | heart is hard like demon, or beast, or wood, or stone, and
319 II | When the pulse ceases to beat man dies, and when the law
320 IV | admiration said, "You are beaten in your case but you are
321 V | For three years the spring beauty of the garden had not been
322 I | Truly an evil fortune has befallen the ethical philosophy.~
323 Int | whole duty is to live as befits his station. The Buddhist
324 I | friends came to see him and he begged them to stay and cheer his
325 II | As I once said to a beginner: Righteousness is the "edge"
326 I | by it and all things are begotten. This is the meaning of
327 III | approached the Shōgun in behalf of the innocence of his
328 III | the castle and wept as he beheld the smoking ruins. Just
329 IV | and as we smell it, lo! behold! all the spring is present
330 Int | but the sage intuitively beholds it ./. while others are
331 II | a multitude of changing beings by unchanging laws. That
332 Int | was in his early years a believer in Buddhism and his writings
333 Int | the Unseen and fervently believes that right conduct is in
334 II | his hands. He met an empty bellied beggar seeking food and
335 II | in agony, holding his big belly with his hands. He met an
336 III | power to take that which belonged to others. There are men
337 I | straighten the crooked that it bends backward.~ 2nd.—The scholars
338 IV | benevolence and truth. His work benefited his son and extended to
339 III | made his rule strong and bequeathed it to future generations;
340 III(9) | The direct bestowal of a gift by the hand of
341 III | was also Daizen. He was a betto. When Musashi no Kami's
342 Int | the worse he is. Let us beware lest we tread the evil way
343 I | teacher or friend I was bewildered by the conflicting opinions
344 Int | plenary inspiration of the Bible as expounded by his favourite
345 Int | theology fill their pages with Biblical references, these writers
346 Int | Buddhism went at once at the bidding of this new comer and left "
347 V | Man hoped to live with the billows of old age rolling on. He
348 I | to the principal and to bind a burden on the back which
349 Int | every form of existence and binding together, as in one living
350 II(7) | again,—"If I am not to mourn bitterly for this man for whom should
351 I | that the laws of trees or blades of grass may be determined.
352 II | and replied, "I am to be blamed if unreasonably I ask your
353 I(66) | their breath as it were blazes up and brings such things.
354 Int | ornaments in Japanese becoming blemishes in English. All that sets
355 V | In the New Year when men bless themselves with good wishes
356 V | visited his pillow.~ How blessed was he then that from his
357 II | said: "The 'Way' of Heaven blesses virtue and curses sin."
358 III | about the head until the blood flowed from his face like
359 II | flower has its glory in blooming for a day." That is pretty
360 V | the perfume of the plum blossoms visited his pillow.~ How
361 III | stretched out his neck to the blow. Io went to his apartment
362 I | says: Something he seeks; Blue, distant Sky! What man is
363 III | surround monkey or wild boar! Do not tell me what is
364 I | things to depart ./. when a board slipped by chance and hit
365 I | A sawyer was making boards in the woods of Hidayama
366 II | marking the side of the boat that we may find again the
367 III | At the festival of the Bon, candles are put at all
368 II | part, wrongs are the rather borne in silence. Robbers and
369 Int | of the nation. Within its boundaries thought moved and was confined.
370 I | their division and their boundary gate. "Ceaselessly we must
371 V | it my admiration knows no bounds. For this is Kushi's2 thought: "
372 III | leaves of the trees forming bowers more beautiful even than
373 III | it was this that made his bowmen and spearmen the best in
374 I | argue from the leaves and branches is to cause only confusion:
375 III | not fearing his wrath, is braver than he who bears the foremost
376 Int | fabric, but as a living, breathing organism. They see a golden
377 II | playing a koto with its bridge made fast, like marking
378 III | them. But Daizen seized the bridle, stopped the horse, turned
379 IV | guests. So then, those which brighten the distance are dark close
380 I(40) | phrases it, ascends to a brighter state." "The Religions of
381 Int | schools of Chinese thought, bringing them together in spite of
382 Int(21) | individual things." Enc. Brit., art. Stoics. Compare pp.
383 Int | They have been content to brood over the imported works
384 II | exhorted to filial obedience, brotherly respect and industry. So
385 III | Since Ieyasu, his hair brushed by the wind, his body anointed
386 III | an one as Ieyasu praised. Buch a karō has a station more
387 II | forsaken philosophy for Buddhidm. They are like the guest
388 III | graves and wealthy folk build a miniature house over the
389 III | heir, that is far beyond building many a Dai Butsu." Doubtless
390 III | name may last. Hideyoshi built Dai Butsu."8 But Ieyasu
391 II(29) | Bun and Kei were emperors of
392 II | industry. So in the time of Bun-Kei29 lord and servant were
393 III | he observed a man with a bundle wrapped in oil paper. He
394 I | principal and to bind a burden on the back which grows
395 Int | of the Tokugawa any heart burnings. Buddhism went at once at
396 II | the house catches fire and burns. The worst of them steal
397 I | moxa is applied, and yet burst into tears when it feels
398 III(17) | A koku of rice is 5.13 bushels.~
399 IV(7) | Chrysanthemum, Vol. III, by the Rev. C. S. Eby.~
400 II | fancied them and kept a cage ever by his side. A daimyō
401 II | to turn the doors of the cages to the garden and open them.
402 I | night before he died. He calmly wrote to his mother, took
403 I | preparations with perfect calmmess and then, quiet and composed,
404 Int | and in 1527, conducted a campaign against the wild tribes
405 Int(15) | pp. 552, 609 ff. Also by Canon McClatchie,—"Chinese Cosmogony,"
406 Int | exaltation that comes near to canonizing those who kill themselves
407 V | praise of the moon, another capped it, and a third continued
408 IV | not a disgrace that he was captured by the enemy, but while
409 I(1) | are named after the five cardinal virtues, but without especial
410 Int | was the wholly uneventful career of a professional scholar.
411 I | Such notions show shallow carelessnes. I cannot argue all of these
412 I | difference between merely caring for the body and nourishing
413 IV | that government should be carried on and long for filial sons
414 III | officials, and they told him to carry out the written instructions.
415 Int(15) | A. P. Martin, D.D.,—"The Cartesian Philosophy before Descartes, (
416 II | exchange cheap grain for dear cash and have not enough, while
417 V | shine long upon he metal cask;" so he made an end of it.
418 I | this thought.~ ~RENJAKU CASTS AWAY HIS MEDICINE-SPOON.~
419 V | anything except a silver cat, and this Saigyō threw to
420 III | flowed from his face like a cataract. But Daizen kept his hold
421 II | their carelessness the house catches fire and burns. The worst
422 I | wren to mock a bo, 13 for a caterpillar to measure the sea. As Kantaishi14
423 Int | themselves no matter how causelessly, no matter though crime
424 Int | through those two originating causes, the male and female powers
425 III | rebel Yoshitsune instead of celebrating the present time! It is
426 IV | intellect we labour with celerity and clearness to illuminate
427 III | In China is the office of censor, but it is of little use.
428 I | produced." 43 For this is the centre, the main pillar of Heaven
429 III | Not standing too much on ceremony, I have been thinking much
430 Int | motion and rest without cessation. When this supreme cause
431 II | daggers and articles for the cha-no-yu are spoken of you seek them
432 Int | organism. They see a golden chain of spiritual life running
433 I(33) | Tau Teh King" p. 26, Chalmers' translation. "This is identical
434 III | to come direct to his bed chamber and said: "I cannot sleep
435 I | as he followed the birds, chanced upon the temple with only
436 I(27) | A.D. 212. So is the famous Chang, author of "The Divine Classic
437 I(47) | who lived in the State of Chao about the sixth century
438 Int | personal."5 However true this characterization of the early Chinese teachings
439 Int | studied in three periods, each characterized by a distinctive system
440 IV | the books of the sages as charcoal to ice, as the stench of
441 Int | retired to a monastery like Charles V."11 This harmony continued
442 II | daimyō returning from the chase saw the robe and said, "
443 II(7) | translated by Balfour, section "Che the Robber."~
444 II | circulate. Rice grows ever cheaper, yet the poor country folk
445 I | begged them to stay and cheer his loneliness. So they
446 IV(6) | iao) was chief minister of Cheng when lawlessness and disorder
447 I | different from those I have been cherishing, might I not hate him? I
448 V | remember the remarks of Arai Chikugo no Kami some years ago:—
449 Int | in China."~ There is a "child-like reverence for the living
450 Int | 1277). During the reigns of Chin-tsung and of his son Tin-tsung "
451 I(33) | O may I join the choir invisible~Of those immortal
452 III | thought it a good end and choked himself. Had he been a samurai
453 Int(15) | writers in China, Chu-hsi, Choo He, Chu He, Chu Hi and Ku
454 Int | seen and temporal."~ "Choo-He's mode of thinking has in
455 I | and maintains us, not a chopstick save from him. And the Sage
456 II | case, were not accepted by Chosekishi;33 and the efficient general
457 Int | philosophers of the Sō are Chow Tun-i, (A.D. 1017-1073),
458 Int | through which the words of Christ were studied, so were the
459 IV(10) | Amakusa,—the war againt the Christians. Rein. p. 308.~
460 I(7) | the ordinary untrustworthy chronology began to reign B.C. 2357
461 II(7) | Divine Classic of Nan-Hua" by Chuang Tsze, translated by Balfour,
462 I(33) | former works," Balfour, "Chuang-Tsze" xix, note.~ ~~~"O may
463 II | custom penetrates higher circles, and even nobles and high
464 II | day by day and does not circulate. Rice grows ever cheaper,
465 II | wealth of the empire and its circulation is stopped. Gold and silver
466 III | Bungō no Kami heard the circumstance he was greatly grieved.
467 I(14) | banishment Kantaishi laboured to civilize the barbarians with whom
468 I | selling the garments of civilized men to savages. Though his
469 I | their lords, 17 in a certain clan many samurai were determined
470 III | body of a man, sitting with clasped hands like a priest. It
471 Int | excited to evil. It is to be classed with Taoism, and is a thorn
472 V | strike him!" and waited with clenched fist. All were in troubled
473 II | accounts. Then the most clever accountant cannot rival
474 II | itself on high but the base clings to the earth. The earth
475 Int | No Western ever held more closely to the plenary inspiration
476 V | men and women, who have clung to Buddhism have found the
477 Int | principles are not directly cognizable to the senses: they are
478 I | MOUNTAIN.~ But I do not seek collaborators in this present age. Evil
479 Int(51) | Such collections are among the most valuable
480 II | spring from the heart and combine with benevolence are they
481 Int | the bidding of this new comer and left "not a wrack behind."
482 V | arises, for the moon is the comfort of old age. I have many
483 I(40) | much vain babbling in the Comm. to show how the ### {ki}
484 I | forever to remember the five commandments and the samurai the laws
485 Int(19) | be the main point, as the commencement and aim of study. There
486 II | of the world. Confucius commented thus,—"Because the water
487 Int | dispensed with and refused to commiserate a scholar who was lamenting
488 II | throw away their lives by committing crimes sure to be punished.
489 II | not that ordinary shallow commonplace. Why is it that righteousness,
490 I | God also comes and they commune, and so it is he weeps.~
491 I | imitates his parents and communes with him more than with
492 I | place, now in this manner, communicating instantaneously, embodied
493 II | So there will still be communication with the Govornment in everything
494 I | Seeking to divide it, how compact! Yet is it neither too far
495 III(6) | Rein's Japan, p. 280. The comparative merits of Hideyoshi and
496 V | middle ages customs were comparatively pure though not really righteous.
497 III | pure heart and there was no competition between them. No one sought
498 IV | cause good and so entered complaint. Now I see my error and
499 IV | Old Man spoke:—You have completely taught the meaning of the
500 Int | action and action is the completion of knowledge.~ Thus ethical
501 III | repeatedly but was forced to comply at last. Yoritomo expected
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