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1502 II | distrinction from the man of mere notoriety thus: "His nature is honest
1503 I(28) | Writers notorious for the meretricious ornamentation
1504 I | these views because of their novelty are numberless.~ In our
1505 I | because of their novelty are numberless.~ In our land with peace
1506 Int | diagrams, exhibiting, the numerical proportion of the universe
1507 Int(40) | Numerous translations of the sermons
1508 IV | continued:—"The verse of the nun Godo in works of the Radaikyō2
1509 II | him one whose beads were nuts. So all the officials renounced
1510 I(33) | Chuang-Tsze" xix, note.~ ~~~"O may I join the choir invisible~
1511 I | It is easy to utter such oaths!~ In the old days when
1512 V | and have some wine." So obediently they all sat down. And as
1513 III | at ease." Ban Daizen made obeisance with folded hands and bowed
1514 I | We are not to cease obeying for the sake of study, nor
1515 Int | past should be the chief object of study. He however wrote
1516 II | s fancy and there is no objection to the acceptance of gifts.
1517 IV | hang the bell; so we were obliged to fight and whip them without
1518 Int | the righteous dead from oblivion, and relates incidents which
1519 II | poverty-stricken and in obscurity, but his name lasts thousands
1520 Int | obedience to the Way, and the observance of the five relations. Its
1521 Int | scope and of dry ceremonial observances, political rather than personal."5
1522 I | of God. Where there is no obstacle of lust, of one spirit with
1523 II | It is evil customs that obstruct the Government and destroy
1524 II | these, the Government is not obstructed, the laws are enforced,
1525 Int | a thorn in the 'Way,' an obstruction to the gate of truth; it
1526 III | destroyed come to me. I'll obtain your pardon with my life."
1527 IV | TSURE-DZURE GUSA.~ On another occasion when guests came to see
1528 I | scientific philosophy. In our occupations we learn whether conduct
1529 Int | letters. The vocation of arms occupies thus the highest place of
1530 Int | of the books that shall occupy the entire life. Yet both
1531 Int | ruled were wise, the stupid occupying their natural position below
1532 V | tree or one dip out the ocean with a shell. Yet is it
1533 III | and before the battle at Odawara gave him a high command,
1534 III(1) | Poetry—"The sacrificial Odes of Kau," Ode IV.~
1535 IV | bamboo, and sweet was the odor of the lotus in the pond.
1536 I | by them. Without voice or odour it is the foundation of
1537 Int | his own request in Edo, Odzuka, Tsukuba-yama-no-ushiro,
1538 I | scholars of the Sō did not offend against his principles.
1539 II | surfeited with the world and offended with philosophy, turn to
1540 III | received from many nobles offering him emloyment. "All are
1541 Int | heaven and earth is the offspring of the spirit of the universe;
1542 Int | associated the names Ito Jinsai, Ogyu Sōrai36 and Yamazaki Ansai.~ ./.
1543 III | with a bundle wrapped in oil paper. He seemed a traveller
1544 I | towel fast but could not. Ōkubo Hikozaemon, 69 however,
1545 I | the coming age?~ In the olden time Sekkō fancied dragons,
1546 I(51) | The oldest commentary on The Spring
1547 V | So it is not a day for omitting my ceremonious tea." He
1548 Int(16) | important, so almighty and omnipresent as this breath of nature. . .
1549 V | to our company it may be one-ten-thousandth help to those who study
1550 III | with the forty-two faithful ones. As all the others had fled
1551 Int | aphorisms and precepts into an ontological philosophy. As the schoolmen
1552 Int | independently adopted. Polemics, ontology, ethics, theology, marvels,
1553 II(16) | virtues are reflected in the operations of impersonal nature, its
1554 III(12) | Mitsunari was the chief opponent of Ieyasu, in the struggles
1555 I | of Changes says: "Heaven opposes not, still less does man
1556 V | ceremonies assiduously. When ordered to Edo he took his outfit
1557 II | extravagance of the lower orders ceases not. Such worthless
1558 I | unpolished jewel or unsmelted ore.~ An old samurai thus
1559 Int | but as a living, breathing organism. They see a golden chain
1560 I | culling of the ornaments of Ori. 28 With their heretical
1561 Int(15) | the Journal of the Peking Oriental Society)." See also Faber'
1562 II | disintegration and the mob originated. Again from the time of
1563 Int | to act through those two originating causes, the male and female
1564 I(28) | notorious for the meretricious ornamentation of their style.~
1565 II | wore one, three coral heads ornamenting the string. His lord remarked
1566 Int | Taoism in their system based ostensibly on the classics. Their indebtedness
1567 I(26) | dynasty. He was of the otthodox school, and, was statesman
1568 V(4) | Ōyōshu; Ou-Yang Siu, celebrated among the
1569 | ours
1570 II | to be punished. Even the outcasts would go to their friends
1571 V | ordered to Edo he took his outfit with him and even in the
1572 I | of the Divinities but in outline this is my idea:—~ The
1573 Int | manifest through forms and outlines of physical nature."17~ITS
1574 II | country too many who are outwardly obedient to the law amass
1575 II | find again the sword lost overboard. Not thus are changing conditions
1576 I | We agree that we can best overcome heresy by exhorting each
1577 II | low. It leads generals to overestimate their own powers and despise
1578 I(55) | Legge translates, "Like overflowing water they seem to be over
1579 III | you lost? Is it money?" Overjoyed Ichijurō told of his loss
1580 Int | periods intermingle and overlap. Repeated instances of Chinese
1581 Int | distinction often has been overlooked and the philosophy has been
1582 II | wisdom makes some mistake. He overlooks something which reveals
1583 Int | and change to the entire overthrow of existing institutions.
1584 IV(11) | nine." The Hōjō family was overthrown by Ashikaga Taka-uji and
1585 II | the State will readily be overturned and destroyed. Fail not
1586 III | was commanded by generals owing allegiance to Musashi no
1587 III | purse and was seeking its owner. So Ichijurō exactly described
1588 II | says, "with one bound of an ox," we are wholly given up
1589 I(52) | the distance of an hundred paces. Mayers, p. 119. Shikō had
1590 II | dear. The samurai who are paid in grain must exchange cheap
1591 Int | curses; sights and sounds are painful; even without outward sorrow
1592 IV | his workmanship. With much pains and great thought he accomplishes
1593 I(14) | conveyed to the imperial palace. The text of Han Yu's (Kantai'
1594 I | rubbing was felt across the palm. And the young men would
1595 I | the window, but Sekkō fled panic-struck!~ Among the scholars of
1596 I | You know Sotōba's26 parable about the sun? A man ./.
1597 Int(20) | Manual," p. 246. This brief paragraph is all I have been able
1598 III | forever. That is without a parallel.~YUGE SO AND SO.~ But
1599 V | old age rolling on. He was paralysized too, so that hand and foot
1600 III | to me. I'll obtain your pardon with my life." Very angrily
1601 Int | thing is itself and all partake of the same ethical law.~
1602 I | wisdom, power or gifts. How partial the saying, "Good stays
1603 III | of men.~ I do not know particularly the characteristics of Honda
1604 Int | history of China two political parties peacefully struggled for
1605 III | When Katsuyori and all his party had been destroyed, Ieyasu
1606 Int | shows its nature when the passions are aroused. From this point
1607 IV | reply; "I only read it as a pastime to the children, while I
1608 IV | laboured hard all day. He had a patient regard for the chief officials
1609 V | from his lingering dreams. Patiently did he remember the past
1610 Int | Tokugawa government gave its patronage wholly to the school of
1611 V | righteousness nor lose the pattern I have learned! This is
1612 II(16) | narrow and too broad. As St. Paul, in 1st Cor. XIII., sums
1613 I | OF HIDAYAMA.~ After a pause the Old Man continued:—This "
1614 III | scholarly samurai to help him, paying them good salaries. The
1615 V | when they offered to make payment Kuroda Josui would not take
1616 I | And if by nature we are peaceful what need for music? Again,
1617 Int | China two political parties peacefully struggled for supremacy,
1618 III | entered Yoshino's snow white peak.~~~ Yoritomo cried out
1619 IV | established ./. to meet peculiar needs. Such should not be
1620 Int | in China or Japan. He was peculiarly fond of studies pertaining
1621 Int(15) | from the Journal of the Peking Oriental Society)." See
1622 IV | from the light we seek to penetrate the darkness, we can see
1623 II | play and drink. The custom penetrates higher circles, and even
1624 II | SPIRIT.~ When studying penmanship I read the sentence of Imagawa, "
1625 I | together until the offerings of pennies are like mountains. These
1626 II | samurai with their hereditary pensions knew nothing of hardship
1627 Int | universe and the gods. Clearly perceiving this ./. truth and acting
1628 III | highly prized, for they perfectly perform their official duties,
1629 I | elder brother, yet by our performance of these duties do we investigate
1630 V | reputation, and that we perish as the trees and grass.
1631 I(33) | Laotz: "He who dies but perishes not enjoys longevity." "
1632 Int | this philosophy in thus permeating the nation's life could
1633 III | Shōgun. Neither course was permissible. So he could not remain
1634 II | carelessness of the master permits such evils, but the real
1635 Int | ceased not its constant permutations, in the course of which
1636 III | Ichijurō. But the beggar persisted. "Had I wanted five ryō
1637 III | master, to ask him to try and persuade Hachibei to take the money.
1638 Int | peculiarly fond of studies pertaining to war. He was also a poet
1639 I(40) | the Deity." "The latter pervades the world as an all pervading
1640 II | heap up like mountains, as petitions come in from the four quarters.
1641 IV | Government. His plan was petty, and "dark at a distance."
1642 Int(46) | below. Compare a certain phase of Christian mysticism:—"
1643 Int(9) | Dr. Edkins ("The Phœnix" Vol. III, pp. 47-49) divides
1644 II | it shines on things. The phosphorescence of sea and hill is like
1645 Int | through forms and outlines of physical nature."17~ITS JAPANESE
1646 III | sought his cure by the aid of physicians. Then at last the emperor
1647 I(63) | word spirit throughout this piece represents the character "
1648 I(47) | Henjaku (Pien Ts'iao) was the title given
1649 V | was come, the cool wind piercing the body, after long absence
1650 Int | cottage which he named The Pigeon-nest, and from the cottage he
1651 III | immense number of bamboos cut, piled up and ready for use, with ./.
1652 V | celebrated priest Saigyō went on pilgrimage through the east he came
1653 I | is the centre, the main pillar of Heaven and Earth, the
1654 I(19) | refers to the Buddhist hōben, pious devices to lead the ignorant
1655 II | benevolence and is of the pitying heart. War seems a violent "
1656 Int | body and spirit and is the pivot of his existence." "As a
1657 II | confused together. So the plausible excuses of Shokufu, though
1658 II | and waste their time in play and drink. The custom penetrates
1659 I | sect; and there I often played when a boy. Once I heard
1660 II | unchanging laws. That is like playing a koto with its bridge made
1661 II | the law amass wealth, are pleasure-loving, hide their faults, deceive
1662 V | girls and harlots and gross pleasures. It is a complete change
1663 III(3) | Chu Yuen-chang, a plebeian by birth who overthrew the
1664 Int | held more closely to the plenary inspiration of the Bible
1665 III | Kōriki, Demon Sakuza and Pliant Amano; for the first was
1666 II | themselves on courage, wisdom and plots, and, Heaven being still
1667 IV | its style. That is like plucking the spring blossom unmindful
1668 I(53) | Legge translates in the plural: "We look for them" the
1669 IV | meaning in it. As the short poem of Kantaishi has it,—'Vain
1670 Int | background flowing, full, poetic. No attempt has been made
1671 IV | Old Man had a thought, and pointing to the candles said, "Expound
1672 III(18) | authority for himself and was poisoned. He was a Christian.~
1673 Int | and independently adopted. Polemics, ontology, ethics, theology,
1674 Int | conduct thereby. Thus may we polish the illustrious jewel of
1675 Int | Man's heart, his ki, is polished and refined by the ri, so
1676 Int | upon the supreme duty of "polishing the illustrious virtue"
1677 Int | to accept unquestioningly polities, ethics and metaphysics.37~ ~
1678 IV | odor of the lotus in the pond. The guests could not leave
1679 I | thirty years I have read and pondered it. Looking at its heights,
1680 I | moon, and together moon and pool increase the light, so if
1681 Int | eighteenth century a school of popular preachers expounded the
1682 Int | also denied the fundamental positions of the philosophy of Shushi.
1683 Int(35) | Ji-sho." Vol. I: ### It is possible that the teachings of the
1684 III | respectfully to suggest, thinking possibly one in ten thousand may
1685 I | great scholars. We shall postpone the consideration of their
1686 Int | employed by the emperor in posts of high importance, but
1687 III | wore and there was not a pot nor any furniture. Nor was
1688 I | fields, and when he was a potter all turned out pieces without
1689 II | decree: Gankai indeed lived poverty-stricken and in obscurity, but his
1690 V | aesthetcism of Rikiyu3 and practiced the tea ceremonies assiduously.
1691 I | only afterwards begin to practise them. Not so! We learn loyalty
1692 I | argue and expound instead of practising what they preach. Such orthodoxy
1693 II | false. Alas! all the world praises extravagance and all the
1694 I | of practising what they preach. Such orthodoxy avails nothing.
1695 Int | century a school of popular preachers expounded the rudiments
1696 Int | So too does loyalty take precedence of filial obedience and
1697 III | disappear. Timidly will precedents be followed, and each will
1698 II(9) | See p. 21 preceding.~
1699 I(32) | metaphysician of the age preceeding Confucius. Mayers p. 126.
1700 Int(9) | tone of speculation was predominantly Taoist; 3, The six dynasties,
1701 I | BENEVOLENCE.~ ~THE AGED SCHOLAR'S PREFACE.~ I was born in Musashi,
1702 II | reformed while the tribunal prefers to be idle, and while it
1703 I | with care, made all his preparations with perfect calmmess and
1704 II | customs too are good. First prepare the soil and then sow the
1705 I | deep sigh.~ Henjaku twice prescribed for the Duke of Sei, but
1706 II | and now men bring them as presents. I'll care for them no more."
1707 II | it is destroyed. As its preservation and destruction are of the
1708 Int | classical writings still preserve a dead record, and though
1709 Int | this distinction of rank is preserved all are good. But this ideal
1710 II | cases; here is one that preserves the strength of the medicine
1711 I | scholars. Of course I cannot pretend to settle the mysterious
1712 IV(6) | lawlessness and disorder prevailed. When he had reigned three
1713 Int | exist in harmony ./. with a prevailing Buddhism. And as in China
1714 IV | to future generations was prevented; by the second, sorrow was
1715 Int | 1892.]~ ~INTRODUCTION.~ Previous to the recent introduction
1716 V | be proud of buying high priced articles cheap is the good
1717 V | soroban in hand, arguing prices and values. So as it once
1718 II | Japan many strong men have prided themselves on courage, wisdom
1719 I(41) | immaterial principle and "ki" primary matter. McClatchie translates "
1720 Int(49) | all alike return to the primeval spirit. Shushi thus saves
1721 Int | the great absolute, is the primordial cause of all existence.
1722 II | great merchants lived like princes and in imitation the country
1723 Int | therefore abstractly considered prior to the issuing of the vital
1724 I | mysterious question of the priority of ki or ri at a sitting,
1725 II | is trifling and sent to prison if it is great. All should
1726 II | written out and sent with the prisoner to the central tribunal
1727 III | samurai are to be highly prized, for they perfectly perform
1728 V | with apprehension as to the probable demand for high interest
1729 III | Japan, the Hime Kagami. Probably her low origin and occupation
1730 II | and the difficulty of the procedure are the source of the trouble.
1731 Int(21) | whole, visible universe proceeds, hereafter to be resolved
1732 III | mass of virtue and would proclaim it to all, as now to you.~ ./.
1733 II | the Emperor repeatedly proclaimed that agriculture is the
1734 Int | virtue" of our hearts and proclaims the Confucian laws to be
1735 Int | but the wonderful and the prodigious are contained therein. It
1736 I | through the four seasons; it produces all things and naturally
1737 II | they are entrusted with the production of this precious gift of
1738 I | further, men worship at profane temples and believe in Buddhism.
1739 I | these doubts though they professed to have studied carefully
1740 II | Man said to them: As your profession is that of arms constant
1741 Int | wholly uneventful career of a professional scholar. When fifteen years
1742 II | thousand years."12 What profundity! Many have sung of the morning-glory,
1743 I | the samurai with an oath promised to forego his purpose. So
1744 II | understood at once, like the promises of men. Short-sighted men
1745 III | is most essential thus to promote the faithfulness of the
1746 II | of the Shōgun I have been promoted and should have no fancies.
1747 Int | system of Tei-Shu (Japanese pronunciation).~ These philosophers
1748 I | to stop the evil is to prop up a great house with a
1749 I | Genku's oath was such a propagating oath. There is neither Heaven
1750 Int | with the teachings of the prophets and apostles elements drawn
1751 Int | exhibiting, the numerical proportion of the universe called Su,
1752 III | Butsu." Doubtless their proposal seemed foolish to him. To
1753 Int | same fundamental ethical propositions, however distinct, their
1754 IV | his heart, so that neither prosecutor nor accused could fully
1755 II | town and the provinces will prosper.~ ./. THE EMPIRE'S TREASURE.~
1756 II | the conntrymen content and prosperous, still more readily then
1757 III | to slay the innocent and protect one's self. But were he
1758 III | the guilt is mine." So he protected the guard. But Ide could
1759 II | karō. In the Book of Rites provision is make for an officer whose
1760 II | be like the men of So who pulled up the rice that they might
1761 I(47) | The Chinese theory of the pulses is derived from his discoveries.
1762 I | to the gods, though they punish me there is nothing more
1763 II | are made known showing the punishments for crime, forbidding extravagance,
1764 IV(11) | ruling in the name of the "Puppet Shōgun" for 120 years. "
1765 I(40) | breath, still material but purer than the Zing (essence)
1766 II | the Book of Changes: "He purifies his heart with reverence
1767 Int | Mencius, taught, and can all purify their hearts if they will,
1768 Int | knows Heaven. All depends on purifying the heart. Good and evil
1769 III | name of the man and the purport of his paper, thinking to
1770 Int | grandson in the year 1750. It purports to be a collection of talks
1771 III | after working to the end purposely perished in the flames.
1772 I | determined to die I swore purposing to break my oath." The karō
1773 II | and night until death and pursue them west and east. Success
1774 Int | mutually and alternately push and agitate one another,
1775 II | when others are detected he puts it to their want of skill,
1776 Int | philosopher can praise without qualification men who desert parents,
1777 Int | because of any inherent quality in the Japanese mind. It
1778 II | Money is less and less in quantity day by day and does not
1779 IV | reward.~ So it was that quarrels gradually ceased and the
1780 III | shouted, "Let go!" and for a quarter of a mile kicked Daizen
1781 II | petitions come in from the four quarters. The smallest affair takes
1782 Int | piety."28 "But," objects the questioner, "this virtue is so broad
1783 I | and Earth is a being of quickest eye and ear, separated from
1784 III | most of the emperors who quieted confusion took the empire
1785 I | activity moves and acts. Quietly nourished activity dwells
1786 I | thought, from this empty quietness alone, in accord with right
1787 Int | attacked and routed its quondam friend. This new philosophy
1788 III | place or ancestor, without race, without the distinction
1789 IV | nun Godo in works of the Radaikyō2 is an interesting illustration
1790 Int | conservatives to power, and the radicals were banished beyond the
1791 IV | and taking hold of its rail recited poetry, until at
1792 Int | do so arbitrarily or at random, but followed fixed, inscrutable,
1793 Int | Zatsuwa covers a somewhat wide range. It contains polemic against
1794 III | night when there came a rapping at his door. Some one said: "
1795 Int | But this ideal goodness is rarely realized. "The gods are
1796 II | samurai and officials, with rascals and dissolute townfolk,
1797 Int | Without selfishness, without rash self-determination, let
1798 I | confusion: no conclusion can be reached.~ In like manner we reason
1799 IV | naturally strong and clear and reaches to a distance. This is true
1800 I(40) | soul and its source act and react upon each other. The soul
1801 Int | mikrokosm: the ultimate realities are force and law. Man has
1802 Int | ideal goodness is rarely realized. "The gods are the activity
1803 I | and by it all things are reared. From it "feeling" goes
1804 I | spirit" placed the "law." The reasoning is the same. To neglect
1805 IV | Now he is famous. When reasons good and bad were stated,
1806 II | there was separation and rebellion. All was confusion and disintegration
1807 III(8) | the heir of Hideyoshi to rebuild it on such a splendid scale
1808 III | general was ill at the war, he recalled him in haste and vainly
1809 V | have forgotten, then it recalls the ages gone by. This verse
1810 III | my part I have become a recipient of the blessings of the
1811 Int | undisturbed faith and who is a recognized master among his countrymen.
1812 I | s crest, and the priest recognizing his visitor fled in dismay.
1813 III | told him of Yuge and highly recommended him as especially informed
1814 Int | difference, the orthodox school recommending a study of the books that
1815 Int | monotheism of the Chinese nor to recount the religious elements in
1816 Int(19) | erudition of Chu-hsi, Lu desires rectification of heart and life to be
1817 I(40) | strong. Being nourished by rectitude, and sustaining no injury,
1818 V | any thing; and their faces reddened if the talk was of women.
1819 IV | to the government, which redistributed them to their people. So
1820 III | To and fro like the reel~Would that old times might
1821 I(29) | This reference to the punishment of "vain
1822 Int | Direct quotations abound, and referencee and phrases, so that every
1823 II(36) | Ieyasu is always referred to by his posthumous title,
1824 Int | his ki, is polished and refined by the ri, so the ri must
1825 I | activity dwells with body, reflecting and moving body works with
1826 Int | existence." "As a looking-glass reflects many shapes and colours
1827 I | hearts supreme and readily refute those great scholars. We
1828 III | man who takes medicine and regains his strength. But however
1829 III(9) | the hand of the daimyō was regarded as the greatest of rewards.~
1830 V | own happiness. Buddhism regards our human relationships
1831 IV(11) | last of the line, became Regent at the age of nine." The
1832 IV(11) | of Japan. They were the Regents of Kamakura, ruling in the
1833 IV | beginning of the Kamakura regime Hōjō Yasutoki was the best
1834 II | universal and even the remote regions are extravagant and false.
1835 III | the fidelity of Naizen and regretted that his worship should
1836 II(16) | nature, its fertility and its regularity.~
1837 Int | understanding the classics and regulating conduct thereby. Thus may
1838 Int(22) | of the process of this "reification of the concept" see p. 47
1839 Int | until 1277). During the reigns of Chin-tsung and of his
1840 III | some place." And the priest rejoined, "Stay here to-night, it
1841 Int | dead from oblivion, and relates incidents which add nothing
1842 I | say that only the conjugal relation is ./. natural." Their
1843 II | unoppressed and the family relationship maintained, men would come
1844 IV | a month and year a ./. relative and I quarrelled about the
1845 IV | as time passed all of his relatives came to be on the best of
1846 II | be examined at once and released if their offence is trifling
1847 III | that the Shōgun listened, relented and admired. Truly it was
1848 I(14) | he had caused an alleged relic of Buddha to be conveyed
1849 Int | intellectual activity."2 Religiously its highest distinctively
1850 III | know this it is foolish to rely on them."~ Io no Kami
1851 III | alone. He said nothing, remaining at the foot of the line.
1852 III | When in Kaga I heard a man remark:—"All sins, great and small,
1853 Int | endured. It is not more remarkable that the Japanese orthodoxy
1854 I(58) | historical Confucius is remarkably at variance with the facts
1855 IV | long continued and beyond remedy. And other books are full
1856 I | the state of the brutes. Remembering these blessings the original
1857 Int(35) | in Ōsaka who refused to remit the taxes. So Ōshio, influenced
1858 II | foundation of the empire, remitted the taxes and reproved the
1859 III | the error of his lord and remonstrates, not fearing his wrath,
1860 I | folly: "How can a few men remove a mountain?" But Mr. Fool
1861 I | day with pick and basket removing a mountain that stood inconveniently
1862 I(51) | and in our passage can be rendered only by God or Gods.~
1863 III | true that Hideyoshi may renew the war, but your forces
1864 I | yourselves with this thought.~ ~RENJAKU CASTS AWAY HIS MEDICINE-SPOON.~
1865 II | nuts. So all the officials renounced extravagance.~ All this
1866 I(14) | alien superstition is still renowned as one of the most celebrated
1867 III | kindness, with money to pay his rent and for his funeral. His
1868 IV | must be invoked. Severity repairs the harm wrought by leniency,
1869 III | now my one desire is to repay what I have received. But
1870 Int | Ōyōmei.~ Ōyōmei was not a repeater of past wisdom, nor a commentator:
1871 II | latter, and then we do not repent even though we are unfortunate.
1872 V | doctrine as you weep." So she repented and stopped her grief, It
1873 II | extravagance. That it may be replaced by frugality, honest and
1874 I | of lust. Without lust, in repose, and without plans or thought,
1875 III | Ieyasu. Ban Daizen made his representations, but the wrath of Ieyasu
1876 Int | life. Yet both agree in reprobating a scholarship that is apart
1877 III | praising him who loyally reproves. They should remember these
1878 II | forbidding extravagance, reproving the idle and dissolute,
1879 Int | ŌYŌMEI.~ The profound repugnance this system excited among
1880 I(32) | Res-shi ### A Chinese metaphysician
1881 Int | But Kyusō felt moved to rescue the memory of the righteous
1882 III | from active life was making researches into the history of the
1883 II(16) | that the words should so resemble each other, and when benevolence
1884 II | had received, and without resentment dies. How greatly differ
1885 IV | nor to friendship without reserve. To accept hospitality too
1886 Int | thus named from Kyusō's residence on Suruga Dai, is a posthumous
1887 III | shallow is this talk of his resistless fate!~THE FIDELITY OF THE
1888 I | should burn or not, now resolute and now irresolute, he had
1889 III | inquiries. By and by the responses ceased. Then the landlord
1890 II | houses together with mutual responsibility should be made more strict.
1891 I | You know the works of Resshi. 32 He tells of a Mr. Fool
1892 I | over their thin, light, restless, shallow learning. They
1893 III(13) | 279. In the war of the restoration in 1868 some samurai women
1894 III | virtue of the Shōgun. He ever restrained his wrath and strengthened
1895 Int | And it may be added, the retention of the literary and historical
1896 Int | importance, but finally died in retirement. His system has remained
1897 III | task, professes illness or retires into the quiet of old age.
1898 III | himself was wounded and he was retreating when news came that Takatoku
1899 I | the left." 55 This is the revealing of God, the truth not to
1900 III | But the Nikkō shrines are reverenced in all the provinces. Do
1901 I | heart which loves parent and reverences elder brother. Make that
1902 Int | poetical, emotional and reverential way of looking at natural
1903 IV | long past and cannot now be reversed. I'll pay you for your loss
1904 IV | said. So the case was again reviewed and finally Itakura said, "
1905 Int | Tokugawa, was followed by a revived interest in Pure Shintō,
1906 I | Shōgun called him back and rewarded him.~ I am like this old
1907 I | scholars who reject the "ri-ki-tai-yo"37 doctrine of Shushi and
1908 I | ornament, yet are his hidden riches revealed like a silken robe
1909 Int | baldness of the one with the richness and smoothness of the other,
1910 II | reverence" is that which rides it. If the spirit is weak
1911 IV | sandal-prints along the ridges of the rice fields. Returning
1912 Int | Mencius scholars openly ridiculed the "Master," and in spite
1913 V | change not. This I think the rightful cause for congratulations.
1914 III | to be Amano, but whether rightly or not we do not know. No
1915 I | we are to establish its rightness or wrongness, examining
1916 V | fond of the aesthetcism of Rikiyu3 and practiced the tea ceremonies
1917 Int(20) | philosophy. Printed in the Rikugo Zasshi—Feb. 1892.~
1918 Int | among the men of his time Rikusōsan19 insisted that his own
1919 III(2) | From the Rikuto of the Shichisho. ###~
1920 IV | extravagance had ceased and riot and crime had disappeared
1921 III | fight body and life are risked, but it is not certain death.
1922 Int(1) | Appendix; "Ancient Japanese Rituals," by the same, Vols. VII,
1923 I | communion." It never can be rivalled by the leadership of wisdom,
1924 I | In the Saden, Shinju of Rō thus writes of monsters:—"
1925 II | their only resource is to rob and steal. Were the provinces
1926 I | philosophy is like the ceremonial robes of former kings; but this
1927 II | with its breath and then rode thereon up to the moon and
1928 II | them. He should skillfully roll them along and not be rolled
1929 II | roll them along and not be rolled along by them. When all
1930 V | with the billows of old age rolling on. He was paralysized too,
1931 Int | that the famous forty-seven ronin performed their exploit,
1932 II | Watching the crow—on whose roof will it alight?"6~ ~THE
1933 I | old have flourished like rootless things, and bloom, with
1934 Int | self-consciousness had attacked and routed its quondam friend. This
1935 Int(15) | North China Branch of the Royal Asiatic Society, Vol. II,
1936 I(40) | being used like the Hebrew ruach and the Latin spiritus." "
1937 I | from the hand by the fox a rubbing was felt across the palm.
1938 II | destroyed and thrown away as rubbish. As if we should destroy
1939 III | not call such remonstrance rude. Men do not know their own
1940 III | remained he said, "It was rudely done, and not a suggestion
1941 IV | hospitality too freely becomes rudeness and to become too intimate
1942 II | houses and possessions were ruder still. Extravagance unrepressed
1943 Int | preachers expounded the rudiments of the Chinese system to
1944 II | west and east. Success and ruin quickly come and quickly
1945 Int | chain of spiritual life running through every form of existence
1946 II | and hands, away the horse runs and we are thrown. This
1947 II | righteousness disappears. Rust makes valueless the best
1948 I | that is not known to the rustics who do not lack loving hearts.
1949 Int | followers, of whom Kumazawa Ryōkai is the best known. Later
1950 Int | has been thought wise to sacrifice something of technical scholarship
1951 III(1) | Book of Poetry—"The sacrificial Odes of Kau," Ode IV.~
1952 III | Once in his castle, Honda Sado no Kami was present with
1953 III | and books. When all were safe he sent off the men who
1954 Int | life has its hasis and its safeguards in human nature." (4) The
1955 II | men are happy? Gankai the saint died young and poor; Tōseki7
1956 III | Shibayama Kohei in the castle at Sakae in Idzumi was in danger,
1957 III | called Buddha Kōriki, Demon Sakuza and Pliant Amano; for the
1958 III | Yozaemon Kiyonaga, Honda Sakuzaemon Shigetsugu and Amano Saburobei
1959 III | help him, paying them good salaries. The people of the temple
1960 IV | not. The haze rests on the sandal-prints along the ridges of the
1961 V | and just then the moon sank in the west and the morning
1962 IV | works on history like the Sankyō Ega Monogatari which record
1963 II | dream; how shall we find satisfaction in it? To see that it is
1964 Int(35) | account says that en route to Satsuma he was lost at sea—"Dai
1965 I | garments of civilized men to savages. Though his philosophy is
1966 III | other priests had fled, saving the images, furniture and
1967 II | stopped. Gold and silver are scarce. But food grows every year,
1968 III | Mitsuhide had such a child, scarcely equalled in China or Japan!
1969 Int(35) | During a time of scarcity Ōshio's wrath was excited
1970 III | forgiven on repentance and no scars remain, except two; the
1971 IV | the flower in full bloom scatters. We dislike the putting
1972 IV | guests could not leave the scene, but stood on the balcony,
1973 I | purpose.~ Compare their scheme with our philosophy which
1974 III | to tears. Strategists and schemers may think it a plan for
1975 III | history of the past and sought scholarly samurai to help him, paying
1976 Int | truisms—of a very narrow scope and of dry ceremonial observances,
1977 IV | cause he shut himself behind screens, ground tea and was as if
1978 II | among the people should be searched out and put under arrest
1979 II | the spirit is weak so are seat and hands, away the horse
1980 III | open the door and went in. Seated on straw matting and leaning
1981 III | straight to Kyōto and lived in seclusion. Yoritomo's great power
1982 I(22) | 26-27. The author in the sections devoted to literature shows
1983 II | a plain. Mountains stand secure because they spread wide
1984 IV | pleasure, and desiring luxury, security is thought most important
1985 I | prescribed for the Duke of Sei, but the third time as he
1986 Int | the Chinese philosophy is Seiga. He wrote no books. The
1987 I | morning the farmer was well. Seisan was the head of the village
1988 I(10) | Kiyorozai Kosoro, of the Min, Sek-kei-ken, Ko-kei-sai.~
1989 II | and Tōseki's great?~ And seldom is the award so late; generally
1990 III | men and kill the one thus selected." Then Amano replied: "As
1991 Int | of his doctrine was not self-absorption in mystic contemplation,
1992 II | benevolence and teaches that self-conquest is essential to its attainment.~
1993 I | vulgar man cares nothing for self-culture and only for display, like
1994 Int | selfishness, without rash self-determination, let the truer, deeper "
1995 II | Gankai sought the method of self-government. Men who know not this cannot
1996 I | himself. No old, trained, self-possessed samurai could have excelled
1997 I | superior man is busy with self-reformation and cares nothing for outward
1998 I | with senseless arguments, selfishly and wholly without shame.
1999 I | kings; but this is like selling the garments of civilized
2000 Int | After his death even the semblance of truth disappeared, and
2001 IV | his stopping the custom of sending hostages to the Shōgun and
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