100-compl | compo-frigh | fro-notio | notor-sendi | senil-waved | waves-zoku-
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Book grey = Comment text
1002 III | but she sang:~ ~~~To and fro like the reel~Would that
1003 IV | are indeed very low, like frogs in a well.~ ~YASUTOKI'S
1004 Int | were banished beyond the frontier. A discussion like this,
1005 I | and, in a private station frost has been perceived in summer
1006 IV | blossom unmindful of autumn's fruit. The book is full of adulteries
1007 II | lost, the 'Way' cannot be fulfilled." Imagawa was not a great
1008 Int | historical allusions in their fulness would precisely defeat the
1009 III | business to provide the funds for his lord's very expensive
1010 V | Kyō-hō Jin-shi no Toshi, Fuyu Jūgatsu (Winter, Decmber
1011 II(7) | Of Gan-kai Confucius said, "Unfortunately
1012 I | this is like selling the garments of civilized men to savages.
1013 I | Good stays within the gates but evil goes a thousand
1014 III | was the man still in the gateway. Thinking that strange the
1015 III | SAMURAI.~ In the period Genko-Kemmu (1331-1335) many samurai
1016 Int | JAPANESE PHILOSOPHER.~ ~BY GEORGE WM. KNOX, D.D.~ ~[Read January
1017 Int(12) | agnostic," so "a friendly German critic" in "Things Japanese,"
1018 Int | they are still remembered, Gi-shi, the Righteous Samurai.~
1019 I | they see it not. At last so giddy is their spirit that they
1020 I(10) | Of the Sō, Shinseizan, Gikakuzan, of the Gen, Kiyorozai Kosoro,
1021 II | the money-getters and the givers of great entertainments.
1022 I | not settle the matter at a glance like our Japanese scholars.
1023 V | doctrine; as well might a gnat move a tree or one dip out
1024 IV | we are like the unskilled go-player: we cannot see the end,
1025 IV | continued:—"The verse of the nun Godo in works of the Radaikyō2
1026 II | coin and increase their goods. But with limited coin their
1027 Int(49) | philosophy. He teaches (in the Gorui ###) that at death we are
1028 Int | state that the synoptic gospels have contented Europe for
1029 Int | 1528. He was a provincial governor "and in this capacity gained
1030 I(6) | A teaching that governs one's own life.~
1031 II | be communication with the Govornment in everything though it
1032 I | children after them and grandchildren's children labour on and
1033 IV | long for filial sons and grandsons.~ As thus the Old Man
1034 Int | earlier belief in monotheism, granting that once there was such
1035 Int | nor Ōyōmei is there firm grasp of the idea of personality.
1036 Int | of man, in everything, in grasses, stones, trees, in Heaven
1037 II | which these lusts cannot be gratified. So those who are strong
1038 IV | Idzu no Kami showed the greatness of his heart by telling
1039 Int | apostles elements drawn from Grecian and Eastern philosophy,
1040 Int | natural philosophy of the Greeks,—that they made nature live;
1041 II | rich feast daily but the green-coloured31 are ever at their side.
1042 V | s courage failed and he greeted him respectfully. So, afterwards,
1043 V | dancing girls and harlots and gross pleasures. It is a complete
1044 IV | himself behind screens, ground tea and was as if he heard
1045 Int | orthodox school formed a group at the end of the seventeenth
1046 II | higher courts. The system of grouping five or ten houses together
1047 Int | aid and transformed the groups of aphorisms and precepts
1048 I | native place. 3 Thus have I grown old and imbecile and wait
1049 III | Then his landlord sent him gruel, but he declined it as too ./.
1050 II | rule and must be carefully guarded. And the other officials
1051 III | merciful nor severe but guided wholly by reason. All three
1052 I | with our philosophy which guides men by the very truth! The
1053 III | doubtless entered the beggar's guild because poor and homeless.
1054 III | position and taken a house in Hachobori, Edo. I have forgotten his
1055 III | words, in the depths of Hades I shall know it and be displeased."
1056 Int | engraved, "Kyusō Murō Sensei no Haka," the grave of the scholar
1057 Int | men the best known is Arai Hakuseki. With his name are associated
1058 V | Ōyōshu4 and had learned haltingly to walk the "Way." What
1059 III | Hideyoshi sent a messenger to Hamamatsu in Enshu and invited Ieyasu
1060 III(5) | enemies and became Shōgun, handing down the position to his
1061 IV | to get off the bags and hang the bell; so we were obliged
1062 I | The verse of Sha-rei-un70 happens to set off my thought although
1063 III | and prepared himself for hara kiri, awaiting his lord'
1064 II | When good or evil has hardened into custom there can be
1065 V | gain, of dancing girls and harlots and gross pleasures. It
1066 I | sounds, and of delicate and harsh in tastes apart from things,
1067 Int | human moral life has its hasis and its safeguards in human
1068 IV | people sang,—"We hide our hats and clothes. Our lands are
1069 IV | we see ./. it not. The haze rests on the sandal-prints
1070 IV | that the great bell at my headquarters should give the signal for
1071 I(47) | instructed in the mystic art of healing by a Sage possessed of magic
1072 II | who are careful of their health die young and some careless
1073 II | only one court the cases heap up like mountains, as petitions
1074 II | is the stream. But if mud heaps up at the mouth it dams
1075 Int | as if they read. That is heart-reading, for it conforms to the
1076 I | shrine he stands, single hearted, direct, with truth; and
1077 V | sad; Who knows? Above the heavens just the one round moon,
1078 I(40) | breath' being used like the Hebrew ruach and the Latin spiritus." "
1079 II | others. Blame not men but heed thyself! Hear not unthinkingly
1080 II | Sage kings all this was heeded. Taxes were light and when
1081 I | pondered it. Looking at its heights, how transcendent! Seeking
1082 Int | best known. Later Ōshio Heihachirō is the chief representative
1083 I | proud spirits and become helpers in the "way" of virtue.
1084 III | off the men who had been helping him.~ Afterwards in the
1085 II | dependence and is confused like hemp. Long ago in Kaga a samurai
1086 III | of Poetry says, "Take the herbs; uproot them not as lowly
1087 | hereafter
1088 II | time the samurai with their hereditary pensions knew nothing of
1089 | herself
1090 Int | either the orthodox or the heterodox philosophy. They have been
1091 IV | people. The rich in fear hid away thelr clothes and the
1092 III | further said, "Treasure hides deep in the mountain: the
1093 I(69) | famous retainer of Ieyasu, Hidetada and Iemitsu.~
1094 I(14) | remonstrance to the emperor Hien Tsung against the public
1095 I | fast but could not. Ōkubo Hikozaemon, 69 however, held out the
1096 III | of China and Japan, the Hime Kagami. Probably her low
1097 V | man told me this story of Hine Bichu no Kami. When he went
1098 IV | He was in the wrong but hired many false witnesses and
1099 II(30) | of them or of their times historically. The golden age was already
1100 III | favour!" So he folded his hnnds and stretched out his neck
1101 III | with tears a retainer of Hō-jō Takatoku named Andōzaimon
1102 I(60) | Zoku-Bun-Sho-Ki-Han-Ken-no-San. Ho-Tan-Bun-16-Mai.~
1103 II | thy own capacity (mi no hodo wo shire). Forget them not."~
1104 III | s guild because poor and homeless. He saw no resource in life,
1105 Int(35) | was lost at sea—"Dai Ni Hon Jim-mei Ji-sho." Vol. I: ###
1106 IV(9) | instructor of the founder of the Hon-gwan-ji sect Shinran Shonin. Danjo
1107 I | This is the true nature (honbun), what I call the "self."
1108 III | interring it at Muenji in Hongō. It was certainly wonderful
1109 II | continued the Old Man, as both honouring agriculture. When Heaven
1110 V | so long had the Old Man hoped to live with the billows
1111 V | his house, asked him of horsemanship, archery and poetry. Without
1112 IV | without reserve. To accept hospitality too freely becomes rudeness
1113 III | Hideyoshi sent his mother as hostage and thus urged consent.
1114 IV | stopping the custom of sending hostages to the Shōgun and his conversion
1115 Int | of Tei-Shu with all its hostility to the Indian faith. Nor
1116 Int | the universe with all its hosts were formed. This "Way"
1117 IV | a light close at hand we houour the short one, a foot or
1118 I | So with the year. Twelve hours make one day, thirty days
1119 Int(15) | He, Chu He, Chu Hi and Ku Hsi. Dr. Legge has used much
1120 II | man leaves all else and is humane and true he accords with
1121 Int | He is famous for his humour and for his fine literary
1122 II | as we love our friend an hundredfold as we discover that he is
1123 II | fear of death from cold and hunger, then the people are in
1124 I | the letter. They like to hunt through a multitude of books
1125 IV | teaches us that when the king hunts the animals are surrounded
1126 II | morning-glory's truth."~ "Hurting not, lusting not, This is
1127 II | hold too strongly the mouth hurts and the horse cannot go.
1128 III | exclaimed, "I'll not disgrace my hushand's house through my desire
1129 III | Ieyasu, was in the castle of Ibaraki in Setsu. Hearing that Shibayama
1130 III | winter war at Ōsaka, Katakiri Ichi no Kami, a follower of Ieyasu,
1131 Int | IDEALISM.~ Now Ōyōmei was an idealist and would have none of this
1132 Int | sought to substitute an idealistic intuitionalism.~ Shushi
1133 I | they question their own identity and then, into that opening
1134 II | with men and act, or in its idleness useless things come forth,
1135 III | in the castle at Sakae in Idzumi was in danger, Katakiri
1136 I(69) | of Ieyasu, Hidetada and Iemitsu.~
1137 Int | their hatred of Buddhism and ignore their indebtedness to its
1138 V | samurai, who was wholly illiterate, looked long at the moon
1139 II(6) | kingdom." These lines are "illustrative of the uncertainty of the
1140 Int | head of the universe, its image in miniature, filial obedience
1141 I | Thus have I grown old and imbecile and wait for death to pillow
1142 IV | future generations as they imitated his virtue and accepted
1143 Int | belief in the Divinity of the immanent forces of the universe.41
1144 II | times, using them as not immovably bound by them. He should
1145 Int | fixed, inscrutable, and immutable laws. These laws or order
1146 Int | There are formless ki and ki impalpable and invisible. Over against
1147 IV | is harmed and government impeded in the name of the past.
1148 I | And because the law is imperishable the carpenter follows it
1149 II(16) | reflected in the operations of impersonal nature, its fertility and
1150 Int | enforced suicide.39 The impetuous, uncompromising, warlike,
1151 I | you break your oath? It is impious!" But the samurai laughed
1152 Int | great sea."28a~ It is this implicit dependence upon the intuitions
1153 I | and Earth. Do not trust implicitly an aged scholar, but this
1154 Int | by no means necessarily implies personality. Sometimes it
1155 Int | worship does not necessarily imply the doctrine of a conscious,
1156 Int | content to brood over the imported works and to accept unquestioningly
1157 I | however, as the karō continued importunate his multitude of words forced
1158 II | less, and cruel taxes were imposed until at last there was
1159 II | increases so does the low improve. This is the "Way," complete
1160 Int | adoption and assimilation. No improvements in the new philosophy were
1161 II | dams the stream, and the impurity ascends even to the source.
1162 Int | upon nature not as a dead inanimate fabric, but as a living,
1163 II | treasures.' And you are so inattentive that you can answer me like
1164 I(40) | defined by the Stoics, is an inborn breath. . . . . It is a
1165 IV | they cannot aid in its inception. They are foolish and look
1166 I | miles of error come from an inch. In the trifle is the separation
1167 Int | Sung, A.D. 970-1127, or including the "Southern Sung" until
1168 Int(49) | of ancestors remains an inconsistency difficult of explanation
1169 I | removing a mountain that stood inconveniently near his house. Mr. Wiseman
1170 Int | lower classes and could incorporate the Confucian ethics with
1171 I | house to province and on, increasing, to the empire. This is
1172 III(18) | He was accused of seeking independent authority for himself and
1173 II | all in benevolence but not indiscriminately, for without the rule of
1174 I | forgetfulness of practice and indulgence in empty talk. It is a subject
1175 I | look for it in haste shows inexperience.~ You know the works of
1176 II | young and poor; Tōseki7 the infamous robber was long-lived and
1177 III(13) | women of Aidzu slew their infant sons and themselves when
1178 Int | distinction was of superior and inferior."45 And the Sage ruled by
1179 Int | period not only did the influences of the three intermingle,
1180 II | leading men and give me information when I ask it? Should you
1181 IV | enough;" he replied, "I inherit the government. I have enough.
1182 II | being ever benevolent and injuring no one, being ever true
1183 III | Shōgun in behalf of the innocence of his lord. And so it was
1184 V | with him and even in the inns hung up his kettle and made
1185 Int | brought out deep and acute inquiry into the nature and uses
1186 Int | thenceforth known, and that is inscribed on his tomb.~ Once when
1187 Int | random, but followed fixed, inscrutable, and immutable laws. These
1188 II | daily increase like the insects which devour trees, and
1189 Int | statement or in system but as insensibly taking on a new colour and
1190 II | fades in the sun, take it inside." But in the house of another
1191 III | rulers hate reproof and insist upon their own way. In China
1192 Int | of his time Rikusōsan19 insisted that his own heart, and
1193 Int | exalts "heart learning," insists upon the supreme duty of "
1194 II | philosophy was sent on a tour of inspection. Before starting he asked
1195 Int | more closely to the plenary inspiration of the Bible as expounded
1196 II | govern himself and thus inspire those who are below. This
1197 III | And there is no other like instance. No other man of low rank
1198 I | this manner, communicating instantaneously, embodied in all things,
1199 III | to carry out the written instructions. When Bungō no Kami heard
1200 IV(9) | Taira Kuge. Honen was the instructor of the founder of the Hon-gwan-ji
1201 II | this most earnestly. Your instructors teach you arms but they
1202 I | save from him. And the Sage instructs us and saves us from the
1203 II | for self-examination and instrument for victory over self. Gankai
1204 IV | Heaven and death were an insufficient punishment. Were it not
1205 V | said, "If I meet him I'll insult him to his face." Once Saigyō
1206 II | every thing, putting up with insults that they may save their
1207 Int | technical scholarship to intelligibility. And it may be added, the
1208 III | it, and said, "I do not intend to enter service again,
1209 II | and curses sin." That is intended for the ignorant multitude.
1210 II | and safety, yet many were intent on gain and the great merchants
1211 I | themselves and listened intently. The Old Man8 continued;—
1212 Int | invisible world and its constant intercommunication with the seen and temporal."~ "
1213 II | cannot be. It must have intercourse with men and act, or in
1214 I | wrote essays on themes which interested me, presented my writings
1215 Int(4) | The International Journal of Ethics," Vol.
1216 Int | but then too we should interpret matter in the Stoic and
1217 Int | understood of course that his own interpretation was to be accepted as the
1218 Int | the Chinese philosophy as interpreted by the great scholars of
1219 III | the five ryō on a funeral, interring it at Muenji in Hongō. It
1220 IV | rudeness and to become too intimate is to give offence. And
1221 I | Way." Though I have an intuition, if I know not the rule
1222 I | nature" of the Buddhists. The intuitionalists call Musashibo Benkei21
1223 III | peace and in war they are invaluable. Every wise and brave samurai
1224 IV | to show their ability in inventions; and though they may find
1225 I | performance of these duties do we investigate the principles. So is it
1226 III | messengers came with urgent invitations. At last Hideyoshi sent
1227 II | crumble their property and invite misfortune. A great daimyō
1228 III | to Hamamatsu in Enshu and invited Ieyasu to Ōsaka. But he
1229 IV | and then leniency must be invoked. Severity repairs the harm
1230 II | until the whole village is involved and hates the whole affair.
1231 Int | A discussion like this, involving all the cherished ideas
1232 III | was his fate and fate is irresistible!" His humanity and virtue
1233 I | not, now resolute and now irresolute, he had been cursed.~
1234 III | Famous is that saying, and irrevocable for a thousand years! In
1235 I | verse at the Shrines in Ise, 54~ "Though not knowing
1236 Int | described as "an attempt to isolate the purely human side of
1237 I | reproach Shushi with this side issue. This is the source of heresy
1238 Int | considered prior to the issuing of the vital breath, and
1239 III | go. But Ichijurō took an itchi bu from the purse and followed
1240 III | The wife of Nagaoka Itchu no Kami Tadaoki, was the
1241 II | he is examined and every item studied. For a time he was
1242 Int | are associated the names Ito Jinsai, Ogyu Sōrai36 and
1243 Int(3) | James Troup's translations of
1244 III | the period Kyōhō, (12th Jan, A.D. 1724) a clerk named
1245 Int | GEORGE WM. KNOX, D.D.~ ~[Read January 20, 1892.]~ ~INTRODUCTION.~
1246 III(14) | brought upon him the fatal jealousy of his brother, Yoritomo,
1247 I | near his house. Mr. Wiseman jeered at the folly: "How can a
1248 IV | Though it was said in jest, yet he had not forgotten
1249 II | there is continual peace. Jewels are not the treasure of
1250 Int(35) | sea—"Dai Ni Hon Jim-mei Ji-sho." Vol. I: ### It is possible
1251 Int(35) | lost at sea—"Dai Ni Hon Jim-mei Ji-sho." Vol. I: ### It
1252 V | endless heart.~ Kyō-hō Jin-shi no Toshi, Fuyu Jūgatsu (
1253 Int | associated the names Ito Jinsai, Ogyu Sōrai36 and Yamazaki
1254 Int(36) | Jinsu and Sōrai were not orthodox.
1255 III(12) | to his cause but Tadaoki joined Ieyasu. Rein p. 296.~
1256 III | whence he came and whither he journeyed.~ The man replied, "From
1257 IV | gradually ceased and the judges had leisure, I have forgotten
1258 IV | wise and impartial in his judgments, as is related in the Adzuma
1259 V | Kyō-hō Jin-shi no Toshi, Fuyu Jūgatsu (Winter, Decmber 1729). (
1260 Int | are mere varieties of the Jukyō, "The Sect of the Learned."
1261 III | women took hold of hands, jumped into the fire and died.
1262 Int | the celebrated Kinoshita Jun-an. Here Kyusō took first rank
1263 II | competed in costly amusements. Kagi28 complained to the government,
1264 III | attacked the province of Kai, Katsuyori was defeated
1265 I(34) | Kaku-butsu-gaku I translate "science." It
1266 II | seeming extravagance of Kakushige35 in the end was not to
1267 II | Last year I read in the Kam-bun-sho26 of a dragon. The dragon
1268 IV | man?9~ But in the period Kambun (A.D. 1661-1673) Matsudaira
1269 IV | In the time of To-shin3 Kanon attacked Sanshin, and when
1270 I(14) | palace. The text of Han Yu's (Kantai's) diatribe against the
1271 I | ceremonious farewell of his keeper and all in the house and
1272 IV | Laotz:5—"The wise merchant keeps his treasure out of sight
1273 II(29) | Bun and Kei were emperors of the Han
1274 III | Kōriki, but in the period Keichō (A.D. 1596-1614) Amano had
1275 IV(8) | into English by Suyematsu Kenchio. The Chōkonka and Seishōki
1276 V | in the inns hung up his kettle and made his tea. His associates
1277 I(40) | Legge elsewhere writes; "Khi (ki), or 'spirit,' is the
1278 I(15) | word for "Gods" here is ki-shin.~
1279 Int | subdued an insurrection in Kiang-si and in 1527, conducted a
1280 III | Muromachi, Edo, named Echigoya Kichibei, lost a purse containing
1281 III | for a quarter of a mile kicked Daizen about the head until
1282 IV | We will not blame him who kills Shishan." But in a short
1283 V | thousand generations, And kindly shines upon the old white
1284 Int | school of the celebrated Kinoshita Jun-an. Here Kyusō took
1285 III | prepared himself for hara kiri, awaiting his lord's word.
1286 III | officers, Kōriki Yozaemon Kiyonaga, Honda Sakuzaemon Shigetsugu
1287 I(10) | Gikakuzan, of the Gen, Kiyorozai Kosoro, of the Min, Sek-kei-ken,
1288 III | his two swords upon his knees, the samurai was dead. By
1289 II | Ōsaka war great nobles and knights had only the simplest weapons
1290 Int | PHILOSOPHER.~ ~BY GEORGE WM. KNOX, D.D.~ ~[Read January 20,
1291 IV | wrote a lustful letter for Ko no Moronawo; and the Entairiaku
1292 Int(1) | The Kō-ji-ki," translated by B. H. Chamberlain,
1293 I(10) | of the Min, Sek-kei-ken, Ko-kei-sai.~
1294 Int(37) | Ancient Learning School "Kogaku" also rested upon the modern
1295 III | Hearing that Shibayama Kohei in the castle at Sakae in
1296 Int(50) | section of the city now called Koishikawa. He wrote many books; among
1297 III | 1614) Amano had the castle Kokokuji in Suruga, with an income
1298 III | of Takeda Katsuyori named Komiyama Naizen is most to be admired.
1299 I(10) | Gikakuzan, of the Gen, Kiyorozai Kosoro, of the Min, Sek-kei-ken,
1300 II | That is like playing a koto with its bridge made fast,
1301 IV(9) | Shigehira was a Taira Kuge. Honen was the instructor
1302 I | sent his oath to Tsukinowa, Kujō, Kyōto. The document is
1303 Int | many followers, of whom Kumazawa Ryōkai is the best known.
1304 IV(6) | Shishan (Kung-sun K'iao) was chief minister
1305 V | those days I had a friend Kurando, whose father was a Kaga
1306 III | am Hachibei, a beggar of Kurumazenshichi."~ When Ichijurō went
1307 III | cease not to appear. In Kwan-ei-Shō-hō (A.D. 1624-1647) was a branch
1308 III | these words of Ieyasu.~ In Kwan-ri Kan-ei, (1624-1643) the
1309 Int | wild tribes in northern Kwang-si."20 He is famous for his
1310 V | reveal an endless heart.~ Kyō-hō Jin-shi no Toshi, Fuyu Jūgatsu (
1311 III | Mitsu no to, of the period Kyōhō, (12th Jan, A.D. 1724) a
1312 Int | the same name for himself, Kyu-sō, a name by which he was
1313 Int | flavour, and at the end of his labours, comparing the result with
1314 IV | despising fame and gain, but he lacked the firm purpose of the
1315 Int | as his own the author's lament;—"Though his philosophy
1316 II(6) | Book IV, Ode VIII; 3 "A lamentation over the miseries of the
1317 I | young man who was especially lamented by every one. His karō called
1318 Int | commiserate a scholar who was lamenting the loss of his sight, Ōyōmei
1319 IV | away thelr clothes and the landlords gave their possessions to
1320 IV | Kenko was witty and used language well in the description
1321 I | taking an illustration from Laotze. 42~ "Reckoning up the
1322 I(40) | the Hebrew ruach and the Latin spiritus." "I have adduced
1323 IV | the rice fields. Returning laughingly we pick a blossom of the
1324 IV(6) | chief minister of Cheng when lawlessness and disorder prevailed.
1325 II | samurai are eager to be leaders in debauchery. This is the
1326 I | never can be rivalled by the leadership of wisdom, power or gifts.
1327 III | Seated on straw matting and leaning against his armour box with
1328 I(14) | efforts are symbolized in a legend that he expelled a monstrous
1329 I(31) | The Shih King, Lessons from the States. Book VI.
1330 V | poetry about the moon, for it lets the mere appearance go and
1331 Int | is by doing nothing, by letting nature have its way that
1332 Int | the emperor Wuti of the Liang in the sixth century: "Wuti
1333 I(40) | to the dust at death, the liberated spirit, 'the breath' as
1334 IV | oath, saying, "I have never lied, and why should I take an
1335 III | part the candles are simply lighted and left to burn themselves
1336 I | stars shone in the sky, lighting up the eaves like the moon;
1337 I | even the Sage did not speak lightly of the Gods48 such men as
1338 II(16) | we readily exaggerate the likeness of doctrine. But though
1339 I | reproach of not knowing the limits of my powers? The Tei-Shu
1340 II(6) | miseries of the kingdom." These lines are "illustrative of the
1341 V | bed awakening him from his lingering dreams. Patiently did he
1342 II | cold. For the spirit of the liquor aids his "edge" of the heart.
1343 I(10) | The text here has a list of Chinese scholars whose
1344 I | MONSTERS ARISE FROM MAN.~ A listener asked:—Since God is just
1345 I | monstrous as this."~ The listeners at this spoke together and
1346 III | Come in and rest." "I am listening to the temple prayers,"
1347 I(40) | the intelligent spirit is literally 'the knowing breath' . . . . . . . . '
1348 II(7) | followers and was eating a man's liver when visited by Confucius.
1349 II | crowds of these fellows in livery. They gather in the long
1350 IV | plum and as we smell it, lo! behold! all the spring
1351 V | for high interest on the loan. But after the wine when
1352 IV(6) | years the doors were not locked at night and lost articles
1353 II | the infamous robber was long-lived and rich. Do explain such
1354 I(33) | but perishes not enjoys longevity." "Tau Teh King" p. 26,
1355 II | And others look on with longing and say,—"They have accepted
1356 V | the marriage tie cut, in lonliness and for yourself to grieve,
1357 Int | of his existence." "As a looking-glass reflects many shapes and
1358 II | benefit but an injury. Not too loose nor too tight, but carefully
1359 III | door. Some one said: "His lordship has business for you. Come
1360 IV | changed only at the risk of losing the people's hearts.~
1361 III | if he is not obeyed. Draw lots among the three men and
1362 IV | sweet was the odor of the lotus in the pond. The guests
1363 II | knowledge is Heaven, the lowliness of the propriety is Earth."24
1364 III | herbs; uproot them not as lowly born."~ ./. AMANO SABUROBEI.~
1365 III | hear them praising him who loyally reproves. They should remember
1366 Int(19) | philosophical erudition of Chu-hsi, Lu desires rectification of
1367 II | noticed prayers for good luck brought year by year from
1368 II | truth."~ "Hurting not, lusting not, This is the morning-glory'
1369 Int(30) | The Rev. M. Uemura.~
1370 II | office. Mere laws and the machinery of government will not avail.
1371 Int | asceticism is the act of ./. a madman. Every man is to follow
1372 III | the burial place or the Maeda family. Their retainers,
1373 I(47) | healing by a Sage possessed of magic powers. Henjaku dissected
1374 I(52) | Mayers, p. 119. Shikō had magical powers of hearing.~
1375 II | the Confucian philosophy magnifies benevolence and teaches
1376 V | government by the samurai. A maid servant in China was made
1377 I | increasingly manifests itself.~ Maijō reproved the king of Go: "
1378 I | gives us all we have, and maintains us, not a chopstick save
1379 Int | historian, contended for the maintenance of the old principles of
1380 Int | determined mind." But as in the makrokosm so in the mikrokosm: the
1381 II | loves benevolence and hates malevolence. ./. It loves truth and
1382 Int | dispossess his opponents and to manage state affairs as he pleased.
1383 II | custom is no victory. ./. Mandates and laws effect a temporary
1384 Int | Confucian laws to be the "manifestation of the virtues of the heart."
1385 I(63) | translated, "the five activities" manifested in the five elements. I
1386 IV | of forsaking the world. Manifestly he was not a wise man.~
1387 I | decay which yet increasingly manifests itself.~ Maijō reproved
1388 II | decayed.~ In the period Manji-Kwambun (1658-1672) quails were
1389 II | means the heart which loves mankind and is chief of the virtues.
1390 III | were with her fired the mansion and slew themselves, and
1391 I | was entertained in their mansions. Or, with my box of books
1392 III | proper season. It was ill to mar the pleasure of his return."
1393 Int | in Musashi, on the 30th March, 1658. From the home of
1394 IV | archer looks at the distant mark". Then another continued:—"
1395 Int | Tsukuba-yama-no-ushiro, his grave marked by a simple stone engraved, "
1396 II | its bridge made fast, like marking the side of the boat that
1397 Int | his writings show strong marks of its influence, but he
1398 V | separated from him, with the marriage tie cut, in lonliness and
1399 Int(15) | philosophy is given by W. A. P. Martin, D.D.,—"The Cartesian Philosophy
1400 Int | ontology, ethics, theology, marvels, heroes, all were enthusiastically
1401 Int | is deep upon the literary masterpieces of the eleventh and twelfth
1402 Int | think Shushi as strict a materialist as the Stoics, but then
1403 I(34) | said, ### is a sifting of materials. But it is not natural science. . . .
1404 Int | accordance with certain mathematical principles, which may be
1405 IV | Kambun (A.D. 1661-1673) Matsudaira Idzu no Kami Nobutsuna was
1406 Int(15) | of his life are given by Mayer, p. 25; Meadows, The Chinese,
1407 Int(15) | are given by Mayer, p. 25; Meadows, The Chinese, Chap. XVIII;
1408 II | explained correctly the meanings, continued the Old Man,
1409 I | for a caterpillar to measure the sea. As Kantaishi14
1410 I | RENJAKU CASTS AWAY HIS MEDICINE-SPOON.~ At a later meeting the
1411 Int | continued until the period of Meiji in which we live. It is
1412 IV | gathering darkness white had melted into black. Then they went
1413 Int | represented here.~ The sacred memories of the past, the treasures
1414 I | philosophy. They were either mere memorizers or they were Buddhists.
1415 II | character of each one of my many men-at-arms and if it is not your duty
1416 III | wept and cried,—"Oh! How merciless" Even if not your daughter'
1417 IV | ruled, high and low, show mercy and loyalty, then shall
1418 I(28) | Writers notorious for the meretricious ornamentation of their style.~
1419 III | refused to go, though repeated messengers came with urgent invitations.
1420 Int | philosophy the accepted metaphysic.15 "The Sect of the Learned"
1421 Int | however distinct, their more metaphysical principles. They are alike
1422 I(32) | Res-shi ### A Chinese metaphysician of the age preceeding Confucius.
1423 IV | of his craft and form new methods for himself, but how narrow
1424 Int | the makrokosm so in the mikrokosm: the ultimate realities
1425 II | perception; and its awards, mild and bitter, heavy and light
1426 III | and for a quarter of a mile kicked Daizen about the
1427 II | lands and seas and men by millions, are very great. Evil and
1428 I | who study the words and mimic the actions of the ancient
1429 I | merchant of firm faith, and mindful of his prayers as he crossed
1430 Int | animals, vegetables and minerals, rose into being. The same
1431 Int | sky melts away, as a drop mingles with the sea, as fire disappears
1432 I(9) | was succeeded by the Min (Mings), 1368-1644. "The Middle
1433 II | go to the fine office and minutely state their case. The minor
1434 Int | supernaturalism or of the miraculous. The Chinese philosophy
1435 I | humble men been perceived miraculously; and, in a private station
1436 Int | belongs to the class called "miscellanies," the works which best represent
1437 Int | Shundai Zatsuwa, Suruga Dai Miscellany, thus named from Kyusō's
1438 II | fire to houses and work mischief. For the greater part they
1439 II | the house to hide their misdeeds. The carelessness of the
1440 II(6) | A lamentation over the miseries of the kingdom." These lines
1441 Int | classics and trust our dark misled hearts, is to cast away
1442 V | dismay when she saw her mistress, soroban in hand, arguing
1443 Int(40) | among the earliest in A. B. Mitford's "Tales of Old Japan" pp.
1444 III | 12th month of the year U, Mitsu no to, of the period Kyōhō, (
1445 V | desire false doctrines, mix them with the truth and
1446 I | perfect quiet there is no mixture of the spirit the gods can
1447 IV | when Danjo killed his lord Miyoshi Yoshinaga, and the Shōgun
1448 II | and disintegration and the mob originated. Again from the
1449 II | drinker knows not the taste of mochi. The true philosopher knows
1450 I | find fault is for a wren to mock a bo, 13 for a caterpillar
1451 I | its value, but the ancient models and Tei-Shu have been firmly
1452 Int | and made small attempt to moderate his expressions when writing
1453 I | Shishi said: "With moderation and harmony establish the
1454 Int | years. Shintō effected no modification. And the Japanese produced
1455 Int | and the accession of a new monarch, Shin-tsung, enabled Wang
1456 Int | Buddhism that he retired to a monastery like Charles V."11 This
1457 II | condition. Still worse are the money-getters and the givers of great
1458 I(9) | The Gen (Yuen) dynasty was Mongol, A.D. 1280-1368, and was
1459 III(3) | birth who overthrew the Mongols, A.D. 1368, and set up the
1460 III | hawking with him and surround monkey or wild boar! Do not tell
1461 Int | eternal verities." Its morality "is touched with emotion."~ ~
1462 II | without it skill avails not. Mori Musashi no Kami was called
1463 IV | lustful letter for Ko no Moronawo; and the Entairiaku says
1464 II | he repeats the verse of Moshi,—"Watching the crow—on whose
1465 Int | thus went on in alternate motion and rest without cessation.
1466 I | body. Body is quiet, ./. motionless, activity moves and acts.
1467 IV | met the priest Honen he mourned over it. Such repentance
1468 II | water by its clearness or muddiness brings it on itself. Consider!"15
1469 III | funeral, interring it at Muenji in Hongō. It was certainly
1470 III | employment of a merchant of Muromachi, Edo, named Echigoya Kichibei,
1471 II | ten houses together with mutual responsibility should be
1472 Int | nature, which ever since mutually and alternately push and
1473 Int | at a subsequent date this mystical system received "Buddhism
1474 Int(46) | certain phase of Christian mysticism:—"Oh to be nothing, nothing;" "
1475 I(7) | The mythical Sage kings of China. Gyō
1476 II | not look above, (ne wo mi na); and in seven,—Know thy
1477 III | that of man.~ The wife of Nagaoka Itchu no Kami Tadaoki, was
1478 III | that the Kyōto scholar, Nakamura Tekizai, omitted Shidzuka
1479 I(16) | The Buddhist prayer, Namu Amida-butsu.~
1480 Int(9) | intellectual and religious natures.~
1481 II | five,—Do not look above, (ne wo mi na); and in seven,—
1482 I | in the "Way." There is no necessity for a thorough argument
1483 III | hnnds and stretched out his neck to the blow. Io went to
1484 I | with words and phrases and neglected self-examination. So he
1485 I | all in proper order, not neglecting the important things of
1486 III | and he was retreating when news came that Takatoku had burned
1487 Int | sages. Others, of whom Wang Ngan-shi was the distinguished leader,
1488 Int(35) | he was lost at sea—"Dai Ni Hon Jim-mei Ji-sho." Vol.
1489 Int | thirteenth century, when the Nichiren and Shin sects were founded.
1490 III | came the letter from his niece. He opened it and read,—"
1491 III | matter in the Castle of Nijō in Kyōto. Musashi no Kami
1492 III | time it happened that a nobleman who had retired from active
1493 IV | Matsudaira Idzu no Kami Nobutsuna was in power and broke up
1494 III | In Kaga is a place called Nodayama, the burial place or the
1495 I | self-examination. As they noisily assail the ears of men with
1496 I | things, and bloom, with noisy reputation, for an ./.
1497 I | is it as we see it. It is nonsense for Shushi to put above
1498 Int | against the wild tribes in northern Kwang-si."20 He is famous
1499 Int(28a)| Chrysanthemum," Vol. II., Nos 3, 4, 6, 8.~
1500 II(16) | excellences. It is certainly noticeable that the words should so
1501 I | grafting trees, and, with no notion of the Shōgun's rank, continued
|