SHUNDAI ZATSUWA. BOOK ONE.—BENEVOLENCE.

THE AGED SCHOLAR'S PREFACE.

   I was born in Musashi, and when my hair was first fastened in a queue studied the Chinese poetry and history.¹ Thenceforth I wrote essays on themes which interested me, presented my writings to the daimyō and was entertained in their mansions. Or, with my box of books upon my back I lived like a traveller in Kyōto. Afterwards I made my home in the north, ² ever studying the ancient writings, and constantly strengthened my purpose to perfect myself to the end of life. But, unexpectedly, I was summoned by my lord and returned to my native place. ³ Thus have I grown old and imbecile and wait for death to pillow my head upon the hills. Many years and months have passed away and now at seventy-four, in the old age of horse or dog, though I love learning and purpose to follow the "Way," I have no virtue that fits me to be leader or teacher. Nor have I ability for aught else, and stay useless in the world. This is far other than I had purposed. So I expound that which I have learned to those who believe in the Old Man and come to him with questions. If I can help future scholars it will be the reward for my long life, and in illness and pain I comment constantly upon the books. ⁴

   One day after the exposition, when the talk was of the changes in the learning since the times of the Sō, one of

those present expressed doubts as to the philosophy of Tei-Shu; 5 and the Old Man replied:—

   When young I too studied with worthless teachers. I conned words and wasted time until suddenly I perceived the folly of such study and resolved to seek that wisdom of the men of old which is for one's self. ⁶ Yet alas! Without teacher or friend I was bewildered by the conflicting opinions of scholars, and half doubted, half believed the teaching of Tei-Shu. So the time still passed in vain until I was forty years of age when I fully accepted this philosophy,^6a understanding that nothing could take its place. For thirty years I have read and pondered it. Looking at its heights, how transcendent! Seeking to divide it, how compact! Yet is it neither too far away and high, nor too shallow and near at hand! Should Sages again appear they would follow it! For the "Way" of Heaven and Earth is the "Way" of Gyō and Shun: ⁷ the "Way" of Gyō and Shun is the "Way" of Confucius and Mencius; and the "Way" of Confucius and Mencius is the "Way" of Tei-Shu. Forsaking Tei-Shu we cannot find Confucius and Mencius. Forsaking Confucius and Mencius we cannot find Gyō and Shun; and forsaking Gyō and Shun we cannot find the "Way" of Heaven and Earth. Do not trust implicitly an aged scholar, but this I know and therefore speak. If I say that which is false, that which I have not verified, may I instantly be punished by Heaven and Earth.

   At this all present straightened themselves and listened intently. The Old Man8 continued;—This has not waited for my oath, it has been determined these five hundred years. From Shushi's own time the great scholars of the Sō, the Gen and Min⁹ with all who followed the Ethical Philosophy have fully accepted him. Men of great learning debated, indeed, his style and minor points but said nothing against his philosophy. ¹⁰ So until the middle of the Min, learning was pure and the celebrated truth unimpaired. Then came Ōyōmei with his intuitionalism. ¹¹ He attacked Shushi and changed the learning of the Min. After his death his pupils accepted the Zen¹² doctrines and thenceforth scholars were intoxicated with intuitionalism and weary of natural philosophy. They were either mere memorizers or they were Buddhists. That men without one ten-thousandth of the learning of Tei-Shu should readily find fault is for a wren to mock a bo, ¹³ for a caterpillar to measure the sea. As Kantaishi¹⁴ says,—"To sit in a well and, looking at the

   Kantaishi lived when Buddhism and Taoism flourished, and comparing himself to Mencius attacked them single handed with an oath,—"The Gods of Heaven and Earth are above, and to the right and left." 15 My oath has not the strength of Mencius but I do not purpose to fall behind the oath of Kantaishi. See to it that you do not hear in vain!"

PRIEST GENKU'S OATH.

   The celebrated priest Genku sent his oath to Tsukinowa, Kujō, Kyōto. The document is still in the temple

of Shin-kuro-tani. I have not seen it but have been told that it is as follows, "If those who say nembutsu16 go not to Heaven may I sink to Hell." Buddhists doubtless think that a strong oath, but from the point of view of our philosophy what could be more vain? If there is no heaven, of course there is no hell! It is easy to utter such oaths!

   In the old days when retainers died with their lords, ¹⁷ in a certain clan many samurai were determined thus to end their lives. Among them was one young man who was especially lamented by every one. His karō called at his house and sought to dissuade him. But in vain. Finally, however, as the karō continued importunate his multitude of words forced consent, and the samurai with an oath promised to forego his purpose. So the official went home content. But on the morrow when he went to the temple with those who had resolved to die together there with the rest was this samurai saying his farewells to the guests. The karō exclaimed: "Though you deceive me how dare you break your oath? It is impious!" But the samurai laughed as he replied, "Forgive me for deceiving you. Yesterday had I not sworn you would not have left me, so I swore to satisfy you. As to the gods, though they punish me there is nothing more than death, and as I had determined to die I swore purposing to break my oath." The karō had not a word to say.

   Such was priest Genku's oath. He knew there is no Hell, nothing beyond falling into the grave. But my oath is not like these. "With sovereign Heaven above, and treading the sovereign Earth beneath," ¹⁸ by Heaven and Earth

I swear. So like Genku I purpose to swear for my "Way" but if my oath is false I am punished by Heaven and Earth. Consider, in Buddhism "is" becomes "is not"19 and truth is made falsehood. Only as that which "is not" becomes that which "is" can we make that which "is" into that which "is not." Only as we turn lies into truth can we turn truth into lies. Though we know that this talk of Heaven and Hell is false, still is it taught as if falsehood and truth were one. So is it taught to many men without distinction of wise and foolish, that if we say nembutsu punishment will be destroyed. This is Buddha's mystery. And here in Japan are many priests who are like the founders of sects who hold this mystery in their hearts. They transfer it from heart to heart and never say that all the talk of Heaven and Hell is false. Genku's oath was such a propagating oath. There is neither Heaven for Tsukinowa nor Hell for Genku. "Is not" is put for "is" and lies for truth, that men may be separated from birth and death. Such was Buddha's purpose.

   Compare their scheme with our philosophy which guides men by the very truth! The difference is as the difference between the clouds and the earth.

HERESIES MANY.

   Once when the Old Man was ill his friends came to see him and he begged them to stay and cheer his loneliness. So they spent the day in conversation about the prevalent opinions. And one remarked: "I have heard the leading scholars of Edo and Kyōto. Some expound what they call our national religion and confound it with the Way of the

the Sages rebels. 20 Such a "Way of the Gods" is apart from Benevolence and Righteousness. The illustrious virtue of intuitionalism is only the "nature" of the Buddhists. The intuitionalists call Musashibo Benkei²¹ a samurai of wisdom, humanity and bravery! Such intuitionalism is not of a heart that can distinguish good and evil.

   And there are men professing the ancient learning who declare that the Great Learning is not the work of a Sage, ²² and that Confucianism and Buddhism are one! Such ancient learning is apart from virtue. ²³

   The Old Man doubts all these teachings. Only the philosophy of Tei-Shu unites outer and inner, includes Benevolence and Righteousness, makes past and present one, and is the orthodox school descended in a straight line from Confucius and Mencius. My only deep anxiety is that its followers will merely argue and expound instead of practising what they preach. Such orthodoxy avails nothing. This evil abounded in the time of the Min, and so it was that

   Then one remarked: "We agree that we can best overcome heresy by exhorting each other and striving after right conduct. So did Mencius when he replied to the attack of Yo-Bu24 for he disregarded the charge of being disputatious and concluded his exposition of fundamental principles saying: "The superior man returns to the right line." Still more should we degrade the "Way" now-a-days when heresies and heretics are like weeds on a plain and evil principles and contemptible opinions are like the fallen leaves of a forest, were we to reply to each one. Recently I was astounded at the words of a philosopher: "The way comes not from Heaven," said he, "it was invented by the sages. Nor is it in accord with nature; it is a mere matter of æsthetics and ornament. ²⁵ Of the five relations only the conjugal is natural, while loyalty, filial obedience and the rest were invented by the sages and have been maintained on their authority ever since." Surely among all heresies from ancient days until now none has been so monstrous as this."

   The listeners at this spoke together and laughed, and the Old Man said:—

   "You know Sotōba's²⁶ parable about the sun? A man

   I know the origin of such notions. These men are mere students of the letter. They like to hunt through a multitude of books but do not establish their hearts upon the classics. They study words and commentaries but do not seek the profound truth. They are ignorant of their own darkness and are given over to learned vanity and the love of empty praise. So has it been since the time of the Min. These men desire high things, revile the former superior men and set themselves above the scholars of the past. But the wise man sees that their learning is "remote" and that they are intoxicated with the poison of Jun and So27 and that their style is a mere culling of the ornaments of Ori. ²⁸ With their heretical learning they declare that the "Way" is not from Heaven. Testing it with their own base hearts they say that only the conjugal relation is

"natural." Their arguments are weak but many believe them and the world seems to fancy their base opinions. We shall grieve indeed that thus they may increasingly injure the minds of men, and the accepted truth. To prevent such evil, empty words were punished in the Book of Rites. 29

   But in such a world for me, without talent or virtue, to stop the evil is to prop up a great house with a single stick. Who would believe my polemic or my exposition? And how should I escape the reproach of not knowing the limits of my powers? The Tei-Shu philosophy is like the ceremonial robes of former kings; but this is like selling the garments of civilized men to savages. Though his philosophy is the celebrated music of the world yet now is it like Eikaku's Song of Spring³⁰ among a people of barbarous speech. As the Book of Poetry says: "Who knows me says: He has sorrow in his heart; Who knows me not says: Something he seeks; Blue, distant Sky! What man is this?" ³¹ So sang the officer of Shu in his sorrow over the downfall of the house of Shu, and such is my grief over the decay of the "Way."

THE FOOL'S MOUNTAIN.

   But I do not seek collaborators in this present age. Evil customs and false opinions from of old have flourished like rootless things, and bloom, with noisy reputation, for an

   You know the works of Resshi. 32 He tells of a Mr. Fool who with his children laboured every day with pick and basket removing a mountain that stood inconveniently near his house. Mr. Wiseman jeered at the folly: "How can a few men remove a mountain?" But Mr. Fool replied: "I begin the task, my children continue it, their children after them and grandchildren's children labour on and finally it will be done." Thereat Mr. Wiseman laughed the more.

   Such conduct men call silly and such men fools, and the critics are called "wise." But with such a "fool's" heart anything in heaven or earth can be done. And the men of wisdom with "Mr. Wiseman's" heart laugh at the Fool's mountain and accomplish nothing. For the world's folly is wisdom and its wisdom folly.

   After my death comes a day that will settle this debate of an hundred years. Meanwhile men laugh at my roundabout ways, but I am old and stubborn, determined to go on in this purpose to the end. You may class me with Mr. Fool and his hill.

THE OLD PRIEST'S TREE-GRAFTING.

   But I have another thought. Beyond Shinobu-ga-oka is a village called Yanaka with a temple of the Shin-gon sect; and there I often played when a boy. Once I heard a priest tell this story:—

   In the period Kan-ei (A.D. 1624-1643) the Shōgun came to Yanaka on a hawking expedition, and as he followed the birds, chanced upon the temple with only an attendant or two.

   I am like this old priest. To the end of life I study the established principles, teach and write books that there may be the beginning of true learning in a future age. If I can help the "Way" one ten-thousandth, though I die still shall I live. 33 As one of old said: "Though dead the bones do not decay." So think I. I do not labour for myself at all. Believe me! Such is the Old Man's heart.

SEKKŌ'S DRAGON.

   But deep would be my shame were I to be like Sekkō. From youth have I cherished the Sages and superior men, reading their books, but I know them only from books and

he was not wholly without reason. For in his day most scholars were busy with words and phrases and neglected self-examination. So he supposed that the "science" of Shushi was apart from righteousness and with his "intuitions" sought to examine himself. We approve his purpose. But Shushi's "science" does not neglect our intuitions but shows that they arise from "things." Apart from "things" can we seek our intuitions, after the fashion of Ōyōmei? But are not the classics, the ceremonies and music the teaching of former kings? What are these if not "things"? There are the six classics and the hundred deeds. Loyalty and disloyalty, truth and falsehood, we know their principles by "things." If intuitively we know all about reverence what need for the study of the ceremonies? And if by nature we are peaceful what need for music? Again, if intuitively we can govern our actions, making progress in loyalty and truth, if there is so short and easy a path why did not the sages teach it instead of their long and difficult "Way"? Then further, with what shall we employ these "intuitions" if not with "things"? "Surely" they will say, "in self examination and and casting away lust we will employ our intuitions." Let me illustrate: The knowledge of the five sounds is by the ears, so let us mind our ears and know the five sounds without hearing them! And the knowledge of the five colours is by the eyes; let us attend to them and know the five colours without seeing them! And the knowledge of the five tastes is by the mouth, so if we have a care for it we shall know them without eating! Is it not plain that though the knowledge of the five sounds and of the rest is in ourselves, yet the colours, sounds and tastes are in "things" and that we know them only as we listen, look and eat? Still less can we know the finer distinctions of light and deep in colour, of pure and impure in in sounds, and of delicate and harsh in tastes apart from things, for these differences are in the things." 34

   All filial sons know such precepts as "In the morning reflect and in the evening consider." 35 Yet even that is not known to the rustics who do not lack loving hearts. Still more as to "nourishing" our parents, all nourish them, yet is there the difference between merely caring for the body and nourishing also the heart. And though all reverence parents, yet many do not follow the severe, strict way with such precepts as,—"Do not speak of old age before them," (n.35) and "Do not speak angrily before them, not even to a dog or horse."³⁵ All this is included in filial piety, and though a Sage might fulfil this law without learning the particulars one by one, surely not so an ordinary scholar.

   The expression of Mencius, "To know without learning is intuitive knowledge"36 means that there is in man, before he studies, a heart which loves parent and reverences elder brother. Make that heart the foundation, study and we shall strengthen that power. Mencius did not teach that we can be perfect without study! This attempt to correct Shushi by casting aside the natural philosophy is not merely to misunderstand him. It is so to straighten the crooked that it bends backward.

   2nd.—The scholars who reject the "ri-ki-tai-yo"³⁷ doctrine of Shushi and declare that it is not taught by Confucius and Mencius. But in reply we remember that Confucius said "The nature is alike;" ³⁸ and Mencius said, "The nature is good³⁹ and he further set forth the "yo-ki-ya-ki" doctrine which is not in the more ancient books. Confucius did not use these words of Shushi, but the scholars of the Sō did not offend against his principles. They knew none of these doubts and especially praised the

discovery of what the Sages had not taught. The age of the Sō was long after Confucius and Mencius, and the scholars were busy with arguments and in the explanation of the "Way," and were not so careful to repeat the words of the Sages so long as their principles were not violated. When Shushi teaches that which is not in Confucius and Mencius, let us learn his meaning by careful thought and study. If there seem to be disagreement let us restrain our doubts, for if we declare that his doctrine does not please us and that it is opposed to the Sages the superficiality of our scholarship will be manifest. Such notions show shallow carelessnes. I cannot argue all of these points but will speak in brief of ki and ri (spirit and law.) 40

   These scholars say: "In Heaven and Earth there is only spirit (ki), flowing through the four seasons; it produces all things and naturally ceases not. This is the Way of Heaven, Clearly is it as we see it. It is nonsense for Shushi to put above this spirit another formless thing called law." 41 Even in China there were formerly many scholars who could not rid themselves of these doubts though they professed to have studied carefully Shushi. They at least did not settle the matter at a glance like our Japanese scholars. Of course I cannot pretend to settle the mysterious question of the priority of ki or ri at a sitting, but I will talk a while, taking an illustration from Laotze. ⁴²

   "Reckoning up the wheel there is no wheel; reckoning up the year, there is no year." Let us see, this is the rim, this the hub, this the axle, this the spoke; but the rim is not the wheel, nor the hub, nor the axle, nor the spokes. Yet if we cast these away the wheel goes too. But the law of the wheel preceded it and before the wheel was made the

   So with the year. Twelve hours make one day, thirty days make a month, twelve months make a year. This then we say, is an hour, a day, a month or a year, and if we cast them aside, without them there is no year. But on the three hundred and sixty-sixth day sun and earth return and meeting make the year. For the year is not in day or month, but its "law" was determined first and sun and moon revolve according to this plan. So for ages calendars have been made, and for years and days that are not yet, for an hundred years to come as for the hundred years past. For the "law" is not in day or month but is forever. So is it that "Heaven speaks not, yet the four seasons labour and all things are produced." 43 For this is the centre, the main pillar of Heaven and Earth, the four seasons work by it and all things are begotten. This is the meaning of the expression: Reckoning up the wheel there is no wheel, and reckoning up the year there is no year."

   Separated from "spirit" is no "law" for thus without form or place we should say simply "reason" (dori). Confucius by the shape separated the upper and the lower and over against the utensil placed the "Way"; and so Shushi by the form separated the before and after and over against the "spirit" placed the "law." The reasoning is the same. To neglect the fundamental reason and argue from the leaves and branches is to cause only confusion: no conclusion can be reached.

   In like manner we reason of "body" and "activity." Where is activity there is always body. Body is quiet,

motionless, activity moves and acts. Quietly nourished activity dwells with body, reflecting and moving body works with activity. This is what the expression, body and activity are one in origin without the least separation, means. Confucius said: "The Superior Man reforms that which is within with reverence, and establishes that which is without with righteousness." 44 Shishi said: "With moderation and harmony establish the universal way." ⁴⁵ And Mencius: "Benevolence and righteousness are the great and holy way." ⁴⁶ Without the words "body" and "activity" yet is the reason the same in all, and "body" and "activity" are in them all. But that crooked school of scholars rests content with the trifies it knows, and of course does not understand that perfect body and great activity are included in the "Way." There is no necessity for a thorough argument with them.

   3rd.—These scholars are dissolute and weary of the illustrious virtue. They study only books and words. When once they hear the saying of Shushi: "With care and reverence establish the truth," they think it the common place of an antiquated scholar. They do not know that philosophers study by self-examination. As they noisily assail the ears of men with their babble, no reply is to to be made to them. We can only draw a deep sigh.

   Henjaku twice prescribed for the Duke of Sei, but the third time as he could do nothing more he cast away his medicine spoon and fled in dismay. Daily the disease of

philosophy increases. Even Henjaku could not cure it. Still less can I, aged and talentless. I can only cover my mouth and flee in dismay. 47

THE VIRTUE OF THE GODS.

   When, one day, five or six students remained after the lecture to ask questions, one said:—I have a question. Many scholars explain 'Shin-tō' by saying that 'Japan is the Land of the Gods.' But their teaching is fantastic and opposed to reason. Since even the Sage did not speak lightly of the Gods⁴⁸ such men as we cannot understand it. We wish your help. We shall gain food for future thought. And as all were of one mind Okina replied:—

   In the Book of Changes it is said, "The Sages formed their teaching by the Way of the Gods." ⁴⁹ That is, their teaching is called 'The Way of the Gods' to manifest its Divine mystery, as we speak of the Way of Benevolence. But the 'Way of the Gods' is not a religion by itself. So I cannot accept that which is popularly called Shin-tō and that is exalted above the teaching of the Sages as our native religion. I do not profess to understand the profound reason of the Divinities but in outline this is my idea:—

   The Doctrine of the Mean speaks of the "virtue of the Gods"⁵⁰ and Shushi explains this word "virtue" to mean "the heart and its revelation." Its meaning is thus stated

in the Saden, "God is pure intelligence, and justice." 51 Now all know that God is just but do not know that he is intelligent. But there is no such intelligence elsewhere as God's. Man hears by the ear and where the ear is not he hears not though as quick of hearing as Shikō; and man sees with his eyes and where they are not he sees not, though as quick of sight as Rirō; ⁵² and with his heart man thinks and the swiftest thought takes time. But God uses neither ear nor eye, nor does he pass over in thought. Directly he feels, and directly does he respond. This then we should know is not two or three but just the virtue received from the one truth. Thus, in Heaven and Earth is a being of quickest eye and ear, separated from no time or place, now in this manner, communicating instantaneously, embodied in all things, filling the universe. Having of course neither form nor voice it is not seen nor heard by men. When there is truth it feels and when it feels it responds. When there is no truth it feels not and when it feels not there is no response. Responding at once it is, not responding it naturally is not. Is not this the Divinity of Heaven and Earth? So the Doctrine of the Mean says: "Looked for it cannot be seen, listened to it cannot be heard. It enters into all things! There is nothing without it." ⁵³

   It is like Priest Saigyō's verse at the Shrines in Ise, 54

   "Though not knowing what it is, Grateful tears he weeps."

   Are not his tears from his perception of truth? Before the shrine he stands, single hearted, direct, with truth; and to his truth God also comes and they commune, and so it is he weeps.

   As the reflection in the clear water answers to the moon, and together moon and pool increase the light, so if continually in the one truth they are dissolved we cannot distinguish God and man, even as sky and water, water and sky unite in one. "Everywhere, everywhere, on the right He seems and on the left." ⁵⁵ This is the revealing of God, the truth not to be concealed. Think not that God is distant but seek Him in the heart, for the heart is the House of God. Where there is no obstacle of lust, of one spirit with the God of Heaven and Earth there is this communion. But except by this communion there is not such a thing. Saigyō did not weep before he went to the shrine and by this we know God came.

   And now for the application. Examine yourselves, make the truth of the heart the foundation, increase in learning and at last you will attain. Then you will know the truth of what I speak.

   As thus he spoke all were silent, impressed by the great thoughts of the aged philosopher. They too shed grateful tears like the priest before the shrine.

   The Old Man continued: Consider the saying, "Shun by doing nothing rules." 56 The truth of the Sage is Divine. When anything there is we cannot use this phrase "doing nothing." Not knowing what it is or why but only that it is most holy and Divine "grateful tears he weeps." When the Sage enrobed with folded arms is in the place of power⁵⁷ the empire honours him as the sun and moon, imitates him as one imitates his parents and communes with him more than with the formless God of Heaven and Earth. Wherever he goes there is reformation as the fluid shapes itself to the vessel. When Shun was a farmer all naturally sought the enlargement of their neighbor's fields, and when he was a potter all turned out pieces without flaws. His thought is Divine and accomplishes that on which his heart rests as readily as one turns his hand. When Confucius would work reformation he merely rested in the place and the result was attained, and when he willed to move men, all followed in peace. How far is this from the thoughts of ordinary men! ⁵⁸

   The Sages did not "do" wonders, but their truth cannot be hidden. When the Superior Man utters a word within his room the response comes from a thousand miles and still more is his neighborhood reformed. And if an evil word is spoken a thousand miles are changed, and still more

is the immediate neighborhood corrupted. 59 Not instantly does it go a thousand miles, but as the wind moves from blade of grass to blade so does that done in private go from house to province and on, increasing, to the empire. This is the nature of things, the truth that cannot be hidden. So the superior man is busy with self-reformation and cares nothing for outward effect and ornament, yet are his hidden riches revealed like a silken robe worn beneath a worthless wrap. But the vulgar man cares nothing for self-culture and only for display, like him who vainly seeks to cover up decay which yet increasingly manifests itself.

   Maijō reproved the king of Go: "If you would not that men should know, do not act; and if you would not have them hear, do not speak." ⁶⁰ This is a celebrated saying, simple in expression but profound in meaning. To speak evil or to do it, thinking it will not be known, is to add interest to the principal and to bind a burden on the back which grows heavy day by day. At last its weight is great, how shall it be concealed? All sin, except the Sage, even the superior man. But the superior man does not attempt to conceal his faults, but reforms them in the sight of men. Error and repentance are without attempt at concealment and thus virtue is increased. The error of the superior man is like the eclipse of the sun or moon, all see the error and all are impressed by his repentance. ⁶¹ Though less than the truth of the Sage when men see such a face and hear such words they believe and follow, nor is any exertion necessary. This is the true "communion." It never can be rivalled by the leadership of wisdom, power or gifts. How partial the saying, "Good stays within the gates but evil goes a thousand miles." Both when real go everywhere.

   The Gods are the activity of Heaven and Earth, the good power of the In and Yō62 and of course of the true "law." Man's nature is originally good but as it is individualized good and evil appear. ⁶³ So too as God descends to man's world there is good and evil. For though the working through the four seasons of the spirit of the five elements of the In and Yō is of the right "law" of Heaven

and Earth and not of evil at all, yet as that "spirit" is scattered throughout the universe and confused there arise unexpectedly winds, heat, cold and storms. Thus naturally there are evil spirits which are known as they are felt by men. When with a righteous "spirit" we feel, the righteous "spirits" respond; and when with an evil "spirit" we feel, the evil "spirits" respond. And as both good and bad come from this "feeling and response" with the In and Yō we cannot refuse to call the bad also, gods. In Heaven and Earth is no place where these "spirits" are not. The "feeling" of the good "spirits" whether great or small is all of the pure heart. So in the empire have the good qualities of humble men been perceived miraculously; and, in a private station frost has been perceived in summer and Kantaishi "felt" the alligator in the evil valley. 64 Such events are extraordinary, but they are not to be doubted and are all caused by the pure "feeling."

   I read a while ago, in the writings of Shinseisan, of the daughter of a farmer. Her father was ill and she prayed that she might suffer in his stead. Because of this "feeling and response" for one night many birds sang round the house, three great stars shone in the sky, lighting up the eaves like the moon; and in the morning the farmer was well. Seisan was the head of the village and knew the facts. He named the place,—"The village of great filial piety," and set up a memorial. This is a certain fact and an illustration of the feeling of which I speak.

   But in a degenerate age man's heart is evil; for the most part he "feels" the evil spirits and monsters appear. The Sage did not speak of wonders, ⁶⁵ of feats of strength, confusions or divinities, yet as their "law" is included in "the distinction of things," they must be mentioned.

   In the Saden, Shinju of Rō thus writes of monsters:—"When men fear then monsters arise by the flickering flames of the spirit. Monsters arise from men." 66 This accords well with our science. When the fire is undetermined the flame flickers, dying down and flashing up, and there is a state of man's spirit which is like this. As the proverb says,—"Men wish to see the thing they fear." They cannot forget it and led by their fancies, as the flame flashes up and dies down, now they see it and then they see it not. At last so giddy is their spirit that they question their own identity and then, into that opening the spirits thrust themselves and show their forms in visions and monsters and things of evil. These come by the flames of the spirit, and cease by the "feeling" of the good spirits.

   In the tales of Tō-Sō⁶⁷ it is said that at Lake Do-tei is a temple to the water god, where travellers pray before they embark. A merchant of firm faith, and mindful of his prayers as he crossed year by year, was drowned at last in a storm. Thereupon his son in grief and anger came determined to burn, on the morrow, the temple which had failed to aid in spite of prayers and gifts. But in his dreams the god appeared in fright and said:—"Forgive me and to-morrow you shall hear Divine music on the lake. I fear neither the

   In the castle of Sumpu68 was a fox called Uba. It would put a towel on its head and dance, no form being seen, only the towel waving in the air. As the towel was taken from the hand by the fox a rubbing was felt across the palm. And the young men would seek to hold the towel fast but could not. Ōkubo Hikozaemon, ⁶⁹ however, held out the towel and the fox could not take it; for he had resolved when he felt the touch to cut with his sword both fox and hand. The fox knew his purpose and was powerless. When the heart of the samurai is determined there is no entrance and the fox can work no ill. Still more is this the case with Sages and superior men. For evil melts before the righteous spirits like ice before the sun. Those who practice evil arts against such men find their curses returned upon themselves. But good men are few and evil spirits abound.

   And, further, men worship at profane temples and believe in Buddhism. As a shadow goes with a body so if there is strong belief even where there is naught we shall construct a being. Wonders are seen and folks are more and more deceived and the truth is lost. Trifles are thought to be of the gods and the Buddhas and are foolishly called their answers. The priests invent lies, deceive the people, assembling them together until the offerings of pennies are like mountains. These cheats are the thieves of the nation, a great evil to the empire.

   After a pause the Old Man continued:—This "feeling and response" of the gods is the thoroughfare of the spirit. If there is the least "touch" of the spirit, though it show not in voice or face the gods know it at once. But when in perfect quiet there is no mixture of the spirit the gods can find no place to enter in. This is the true nature (honbun), what I call the "self." The verse of Sha-rei-un70 happens to set off my thought although he did not know the profound I meaning of the "self:"—

   "The perfect man exalts himself."

   The Book of Changes says: "Heaven opposes not, still less does man or god." ⁷¹ This of course is true of man, and also of Heaven and the gods. So the Sage kings with this "self" were above the empire,—"The empire is only I, who can break my resolution?" The later philosophers put "self" apart from ten thousand, and in the midst of the multitude knew only "self."

   Where then is this "self"? It is before all thought, the reality of the unmoved. Superior men cherish it, Heaven and Earth are given rank by it and by it all things are reared. From it "feeling" goes to God and there is nothing apart from it. As Shokosetsu says, "If there is not a thought even the gods cannot know; if not by self then not by anyone." ⁷² Here is a vulgar illustration which I heard in Kaga.

   A sawyer was making boards in the woods of Hidayama when he saw a hermit with a long nose, and took him for a goblin. Thereon the hermit said: "Why do you take me for a goblin and hate me and wish me away?" The sawyer in extremity picked up his things to depart

   But ordinary minds are ever moved by the undetermined thoughts and fancies with which they are filled. So they are led by spirits, enchained by things and the "self" cannot assert itself. We must nourish the source of "self" if we would not lose it and first of all by getting rid of lust. Without lust, in repose, and without plans or thought, from this empty quietness alone, in accord with right reason does movement come, determined before all and thus after all is no fall. This it is to command the gods and not be commanded by them. Without voice or odour it is the foundation of the empire, a formless body. Without thought or act it is the source of all. 73

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   Unknown of men the origin of a thought in darkness and solitude is like the coming of spring while winter still is here. Just as the thought begins to come there is the distinction of right and wrong, as this year and next divides while winter remains. A thousand miles of error come from an inch. In the trifle is the separation of right and wrong, their division and their boundary gate. "Ceaselessly we must guard this gate" asking our hearts whether right or wrong is in our choice. Thus to forsake all evil and follow good is the beginning of the practice of our philosophy. Careless here, knowing good and evil only as shown in face and act, is to be too late. Struggle as we may we shall not attain.