Zen at War

A few years ago, 2 distressing books entitled "Zen at War" and "Zen War Stories" were published by Brian Victoria about the attitude of the Zen Establishment right before and during World War II in Japan. During this difficult period, a number of Zen Masters gave their support to the Japanese Imperial Army. This was very unfortunate, but they were very likely unaware of the atrocities committed in Korea, China and other Asian countries by the Japanese forces. (Are we really aware of what is going on in Pakistan or Afghanistan ?)

Apparently and according to various authors, Victoria tried to strengthen his case by distorting the words of a number of prominent Zen teachers. Among those are Kodo Sawaki, teacher of Taisen Desshimaru and Gudo Nishijima - and D.T. Suzuki who first translated in English the Lankavatara Sutra - among others - Excusez-moi du peu ! Quotations from these masters were mistranslated and taken out of contest to make them seem like war-mongers when this was quite the opposite.

I suggest you read this article and decide for yourself. 

I don’t know Japanese so I can’t judge of the validity of the arguments on the translations. However, I have been practising Japanese Martial Arts for a few years and I would like to add some wood to the fire of discussion. So here we go :

Zen does not preach the gospel of mercy, in fact Zen does not preach anything at all. Zen is practice.

The connection between Zen and Martial Arts dates from the beginnings of Zen in Japan – i.e. the 13th century when the Mongols of Kubilai Khan twice tried to invade (in 1274 and 1281). These were difficult times for Japanese society.
 

If you want to understand more about the connection between Zen and Martial Arts, I suggest you read Trevor Legett’s "Zen and the Ways” and “The Warriors Koans”, Taisen Desshimaru (another disciple of Kodo Sawaki Roshi) – “Zen and Martial Arts”, Yamaoka Tesshu’s “The sword of no-sword”, or Omory Sogen’s “Introduction to Zen training”. These are all books by men of great accomplishment in Zen and/or Traditional Japanese Martial or other Arts. 

The same sword and swordsman kills and gives life – no distinction. This is not a deep philosophical thing. If you see someone ready to hurt some innocent person, you slice them, your sword killed one person, and gave life to the other person. It is that simple. If you believe otherwise, you are mistaken. You might not be able to do it, but do not blame Buddhism or Zen for that. It is just that you were not able to do it.

There is no shame if you did nothing because you did not know how to handle a sword. No need to be killed yourself. However, if you are fluent in Martial Arts and are not able to use them when necessary, or if you use them too easily when you should not, you have a problem, and society has a problem. 

This is where Zen can help.

 

Yagyu Munenori was chief martial art instructor to the first and second Tokugawa shogun. (Early 17th century). Only once in his life did he draw his sword when a small group of rebels tried to assassinate the Shogun. Munenori, who was himself a disciple of Takuan Soho - sliced them down.
 

In his book “Heiho Kandesho” translated by Scott Wilson as “the Life-giving sword” Munenori clearly explains the identity of the life giving and the killing sword.

Things are not complicated. To become fluent at anything, you need to practice. It is true of Zen, it is true of Martial Arts. You need to practice Zazen, you need to practice Kendo or Calligraphy. If you don’t practice, you are wasting your time. 

And here I am, writing...

Amazing research proves that training works !

In an experiment published by the Oxford Journal, British neuroscientists from the Centre for Neuroscience, Imperial College London compared the behavior and brain structure of a control group of individuals  - never involved with Martial Arts - with a group of karate black belts.

"Using 3D motion tracking, we investigated whether the ability to control ballistic arm movements was associated with differences in white matter microstructure. We found that karate experts are better able than novices to coordinate the timing of inter-segmental joint velocities" (in Individual Differences in Expert Motor Coordination Associated with White Matter Microstructure in the Cerebellum)

Translation : The Karateka punch faster...

Ouch !

Now this is amazing, Training works... If it were only for that, that study would represent a waste of lots of money and effort. There is an interesting aspect to this though : " the ability to control ballistic arm movements was associated with differences in white matter microstructure. " Translation : Training  locally modifies the structure of white matter in the brain. 

There are in the brain 2 types of matter : Grey and White, and apparently, the structure of that White matter is modified by training.

Then in another study published by the National Academy of Sciences of the USA, research found that Medittion involved changes in the white matter.

"In our work, we found that a form of mindfulness meditation, integrative body–mind training (IBMT), improved FA in areas surrounding the anterior cingulate cortex after 4-wk training more than controls given relaxation training. " (in Mechanisms of white matter changes induced by meditation)

Translation : Meditation changes the way white matter operates

Note that they don't say that the structure is changed, but that there are changes in the Way White matter operates. I tend to believe that changes in Functions are generally related to changes in Form - but I then, am no neuroscientist.

It is nevertheless interesting to link both information : 

• Training in Martial Arts modifies - locally - the structure of White matter in the Brain, and 
• Training in Meditation modifies the way This White matter operates.

This could mean that meditation is profitable to Martial Artists, and explain why some famous Sword masters were also practicing Zen (Miyamoto Musashi, Yamaoka Tesshu, Yagyu Munenori...)

This is also a good indication that practicing Martial Arts (or other physical activity developing speed and accuracy) would be profitable to Meditators...

Get off your butts...

ANNALS OF THE SWORD TAIA

The full text of Zen Master Takuan's letter is included in "The Unfettered Mind" a translation by William Scott Wilson of 3 texts about swordsmanship by Takuan.

In this post I only provide the Translation of the Chinese part of the text, without the Japanese commentaries of Takuan. I encourage you to read and consider them, then refer to Takuan's comments in the full version to reach a better understanding of this letter. 

       Presumably, as a martial artist, I do not fight for gain or loss, am not concerned with strength or weakness, and neither advance a step nor retreat a step. The enemy does not see me. I do not see the enemy. Penetrating to a place where heaven and earth have not yet divided, where Ying and Yang have not yet arrived, I quickly and necessarily gain effect.

     Well then, the accomplished man uses the sword but does not kill others. He uses the sword and gives others life. When it is necessary to kill, he kills. When it is necessary to give life, he gives life. When killing, he kills in complete concentration; when giving life, he gives life in complete concentration. Without looking at right and wrong, he is able to see right and wrong; without attempting to discriminate, he is able to discriminate well. Treading on water is just like treading on land, and treading on land is just like treading on water. If he is able to gain this freedom, he will not be perplexed by anyone on earth. In all things, he will be beyond companions.

      Do you want to obtain this? Walking, stopping, sitting or lying down, in speaking and in remaining quiet, during tea and during rice, you must never neglect exertion, you must quickly set your eye on the goal, and investigate thoroughly, both coming and going. Thus should you look straight into things. As months pile up and years pass by, it should seem like a light appearing on its own in the dark. You will receive wisdom without a teacher and will generate mysterious ability without trying to do so. At just such a time, this does not depart from the ordinary, yet it transcends it. By name, I call it "Taia."

      All men are equipped with this sharp Sword Taia, and in each one it is perfectly complete. Those for whom this is clear are feared even by the Maras, but those for whom this is obscure are deceived even by the heretics. On the one hand, when two of equal skill meet at swords' point, there is no conclusion to the match; it is like Shakyamuni's holding the flower and Kashyapa's subtle smile. On the other hand, raising the one and understanding the other three, or distinguishing subtle differences in weight with the unaided eye are examples of ordinary cleverness. If anyone has mastered this, he will quickly cut you into three pieces even before the one has been raised and the three understood. How much more so where you meet him face to face?

     In the end, a man like this never exposes the tip of his sword. Its speed - even lightning cannot keep up with it. Its brevity - it is gone even before the quick wind of the storm. Not having such a tactic, if one, in the end, becomes entangled or confused, he will damage his own blade or injure his own hand, and will fall short of adroitness. One does not divine this by impressions or knowledge. There is no transmitting it by words or speech, no learning it by any doctrine. This is the law of the special transmission beyond instruction.

     There is no established rule for manifesting this great ability. Orderly action, contrary action - even heaven does not determine this. So what is the nature of this thing? The ancients said, "When a house does not have a painting of a Pai Che, it is like having no ghosts at all." If a man has tempered himself and arrived at this principle, he will control everything under heaven with a single sword.

For those who study this, let them not be thoughtless.

Notes :

• Takuan Soho was a Zen monk, calligrapher, painter, poet, gardener, tea master, and, perhaps, inventor of the pickle that even today retains his name. His writings were prodigious (the collected works fill six volumes), and are a source of guidance and inspiration to the Japanese people today, as they have been for three and a half centuries.
• Born in 1573 into a samurai family of the Miura clan, Takuan entered a monastery at the age of ten to study Jodo Buddhism, moving on to Rinzai Zen at the age of twenty-four. He becamethe abbot of the Daitokuji, a major Zen temple in Kyoto, at the young age of thirty-five.
• At the court of the Tokugawa Shogun, Takuan was in frequent contact with Yagyu Munenori of the Yagyu Shinkage Ryu, and Ono Tadaaki, second Grand Master of Ono Ha Itto Ryu. Both Munenori and Tadaaki were official sword instructors of the Shogun's family and his close retainers. Legend has it that Takuan was also the friend and teacher of the famous Miyamoto Musashi. (See the story of the Takuan, Musashi and the Snake)
• In his writings, Takuan emphasizes the unity of Zen and Sword, (Zen Ken Ichi Nyo), which deeply influenced the Great Masters of the time and produced a number of documents which continue to be read and applied, such as the Heiho Kadensho of Yagyu Munenori and the Gorin no Sho of Miyamoto Musashi.
• His letter Taiaki, "Annals of the Sword Taia," was written during his exile in the North between 1629 to 1632, possibly to Ono Tadaaki, Taiaki mostly is about the relationship between one's self and the other.

Taia was one of China's legendary swords. It was forged by the famous sword-smith Ou Yezi for King Zhao of Chu (r.515-489 B.C.)

The Pai Che is a legendary animal with a cow's body and a man's head. It eats dreams and misfortunes. In ancient China people they would display a picture of a Pai Che at the entrance of their house to ward off evil spirits.

MUSASHI's Precepts

Miyamoto Musashi (宮本 武蔵) (1584–1645), also known as Shinmen Takezō, Miyamoto Bennosuke, or by his Buddhist name Niten Dōraku, famous for his duels and distinctive style. He was the founder of the Niten Ichi ryū style of swordsmanship (at the origin of Yoshukai Karate Iaido moves) and the author of The Book of Five Rings (五輪書, Go Rin No Sho).

Musashi was also an artist and has left us some very powerful paintings. 

He also practiced Zen under Master Takuan Soho (see my other post on this matter) who also trained Musashi's the other famous swordsman Yagyu Munenori. 

By the end of his life Musashi formulated a series of precepts he recorded under the title "Following the Solitary Path"

These precepts are fitted to the life of Ronin devoted to forging his mind and body. 

The emphasis on not being attached to possessions, ideas and persons is evident.

It is not possible to know whether Musashi was influenced by Buddhism in his formulation of his precepts, or if Zen was simply a perfect practice for someone who lived according to these precepts.

It is easy to understand however, how Zen with its emphasis on non attachment, perfectly fitted the Samurai way of life and why it was so quickly accepted by the ruling class of Japan.

MUSASHI's Precepts

1. Do not violate the laws of Society (Accept everything just the way it is)

2. Do not seek comfort for yourself.

3. Do not have preferences (be free of bias).

4. Think lightly of yourself and deeply about the affairs of the world.

5. Be detached from your desires throughout your whole life

6. Have no regrets regarding personal matters.

7. Never be jealous or envious of others.

8. Do not grieve over a separation from something or someone.

9. Do not hold grudges over yourself or others.

10. Do not let yourself be fooled by lust or love.

11. Do not get infatuated over physical objects

12. Do not wish to settle down.

13. Do not seek the taste of good food.

14. Do not hold on to the things you have.

15. Do not act following customary beliefs.

16. Do not become obsessed with having splendid weapons.

17. Do not fear death.

 

 

 

 

 

 

 

Horse by Myamoto Musashi

18. Do not seek to accumulate money or possessions for your old age.

19. Venerate Buddhas and the gods but do not rely on them.

20. Abandon self interest, do not seek fame or fortune.

21. Never stray from the Way.

Takuan, Musashi and the Snake

Once upon a time the legendary swordsman Miyamoto Musashi was practicing zazen beside a stream with his life-long friend and mentor, Zen Master Takuan Soho.

Suddenly, he became aware of another presence nearby. From the corner of his eye, he saw a deadly viper slithering into the clearing toward Takuan.

Knowing that the slightest movement might frighten the venomous snake into attacking his friend, Musashi kept watching the serpent in utter stillness. When Takuan himself became aware of the snake's presence, a faint smile appeared on his face. The snake came toward him, and peacefully crawled across his thighs.

The serpent continued on its course toward Musashi. Several feet away, sensing Musashi's presence, he recoiled, preparing to attack, but suddenly scurried away into the bushes. Musashi had not moved. His fierce spirit undisturbed by the threat of the viper was so palpable that the snake had speedily moved away in fright.

Most men would be proud to possess such an intimidating aura, but Musashi felt only shame as he suddenly understood his own greatest shortcoming.

"What troubles you?" asked Takuan.

"All my life, I have trained myself to develop such skill that no man would ever dare attack me. Now that I have reached my goal, all sentient beings instinctively fear me. You saw how the snake fled from me!"

"I saw it", the priest said. "Since it dared not attack you, you defeated it without striking a blow, and because of that, both the snake and you are alive now. Why does that sadden you?"

"Because I am so strong that no one can ever grow close to me. I can never have true peace." Musashi pointed a finger at the priest. "Not like you", he said with admiration. "You did not fear the snake, nor did the snake fear you. Your spirit is so calm, so natural, that the snake treated you no differently than the rocks, the trees, or the wind. People accept you that way, too."

Takuan smiled and resumed his Zazen.

Musashi spent the last years of his life cultivating Heijoshin, the state of mind demonstrated by Master Takuan.

Please consider the similar story of the contemporary encounter between a Korean Tiger and Master Swordsman Yagyu Munenori, and the same Zen Master Takuan. Their main purpose is to illustrate the power of Heijoshin.

At a lower level, you might also want to ponder the point developed by Master Takuan. Because of the strength demonstrated by Musashi, no confrontation occurred, and no body got hurt. This is somehow the same as the doctrine of military dissuasion : You know that I am soooo strong that if you attack me, you will pay so very dearly that you won't even dream about it. It is in a sense a good thing - nobody gets hurt. However, the reason it occurs is that there is a balance of strength. If for an unknown reason the balance is broken, then there is no more deterrent, and war and destruction happen...

Takuan, Munenori and the Tiger

In November, in the 13th year of Kanyei (1636), a Korean ambassador came to pay tribute to the Third Shogun Tokugawa Iyemitsu. He presented to him various Korean products, among them a live tiger.

One day, the Shogun went to see the tiger with his retainers. Zen Master Takuan and Kenjutsu Master Yagyu Munenori were among them.

The tiger was about 5 feet in height. The Shogun was interested in its fur. "How fine its fur!" he said to his attendants, "Can any of you go and touch it?"

No one answered.

"Does it look so fierce to you?" said the Shogun. "What do you think Yagyu" he inquired."You are a master swordsman and expert at military arts. Surely your kenjutsu ability can overcome the tiger. When you succeed it will do credit to the virtues of Japanese Military expertise and will be an honor to Japan abroad."

Munenori bowed to the Shogun and rose quietly. With an iron fan in hand, he approached the tiger. Munenori stood before the pen, and ordered the gardener to open its door. "Is it safe to open?" inquired the gardener. "It is safe,' replied Munenori. At this, the gardener opened the pen. The tiger held itself in readiness to leap, but Munenori entered the pen fearlessly, holding out the iron fan in front. All looked on with breathless interest, and the Korean envoys stared in amazement.

The animal became very nervous. But Munenori remained calm. He edged along, holding out the iron fan in front pointing it at the animal's eye. It gave a roar. Munenori kept his eye upon its breathing, aimed his fan at the tiger and gave a loud kiai. The tiger reluctantly drew back. The people were astonished. When Munenori shouted once more, the tiger bent its forelegs and stooped with its jaw on the ground. Munenori smiled and walked slowly out of the pen.

The Korean envoys were impressed...

Munenori bowed before his lord.

"You have done well, Lord Yagyu," said Master Takuan. "This display of your ability surely will convince every ruler of foreign lands of the glory of Japanese Military Arts, I have been your friend for many years but had never seen you display your ability to that extent before.

As Takuan had spoken, the Shogun asked him. "The tiger was crushed by Yagyu's swordsmanship. If you could tame it by virtue of Buddhism, it would be the greatest national glory in foreign countries. I wish you to try at once, Takuan."

Takuan laughed and said, "It may not be so interesting or glorious. But as you wish my Lord, let me tame the animal."

He bowed to the Shogun and went down to the yard, walked straight to the tiger and opened the pen himself. When the gardener tried to stop him, he had already entered the pen.

The tiger became roared in anger. Fearless and smiling the Priest entered the pen and closed it himself. He stood before the tiger, turning up his sleeves.

The people opened their eyes in amazement at his boldness, being unable to guess what he intended to do. The tiger at first appeared ready to spring at the intruder, but far from taking the offensive, it stepped back with its back raised and rounded like a rock, overwhelmed by the Priest's friendly manners.

Takuan walked toward the tiger, bent a little forward and thrust out his left hand before the nose of the animal who licked it.

Yagyu Munenori sighed and lowered his head, struck with admiration.

Takuan stroked the tiger on the head, he laid down like a puppy and played with him.

The Master laughed merrily and sat astride the tiger.

In future posts :  

• The meeting of Master Takuan, Miyamoto Musashi - an other famous sword master - and a venomous snake... 
• The fight between Master Kaicho Yamamoto - founder of Yoshukai Karate - and an other Tiger.

3 Treatises on Swordsmanship - and Zen...

The Battle of Sekigahara on October 21, 1600 cleared the path to the Shogunate for Tokugawa Ieyasu. Though it would take three more years for Ieyasu to consolidate his position of power over the Toyotomi clan and the daimyo, this battle is considered to be the unofficial beginning of the Edo period, or Tokugawa shogunate.

At the beginning of this period, 3 short treatises on swordsmanship appeared which would become influential far beyond what their authors originally intended.

The First classical treatise on swordsmanship was The Mysterious Record of Unmoving Wisdom, (Fudochi Shinmyoroku) written by Zen Master Takuan Soho around 1632. This treatise looks at Swordsmanship from the perspective of Zen. 
It specially emphasizes the importance of keeping the mind free of attachment and fixations.  
On the battlefield, this means keeping the mind from stopping on anything, whether the stance, the opponent's sword, the technique, anything that could prevent the mind from moving freely.

The Second classical treatise on swordsmanship was The Life Giving Sword (Heiho Kandensho) written by Yagyu Munenori around 1632 also. The philosophy of this treatise is based on the above mentioned Fudochi Shinmyoroku written by Takuan for his friend and disciple Munenori.

It emphasizes in a similar way the importance of keeping the mind free of attachment to details of techniques, or even to the idea of winning. This treatise is however much more technical in its description of certain techniques Munenori inherited from his father and his father's master, the legendary Kamiizumi Ise no Kami Hidetsuna.

The Third classical treatise was the famed Book of Five Rings (Gorin no Sho) written by Miyamoto Musashi between 1643 and 1645. Although the Philosophy underlying Musashi's book is also to keep the Mind Free from any attachment, Musashi puts high emphasis on the technique of Swordsmanship, and does not consider the willingness to win as a hindrance, but as a mean to complete one's duty to one's Lord, but the willingness to survive the fight as one attachment that could mean defeat. 

Yagyu Munenori was a disciple and friend of Takuan. It is not clear whether Musashi ever met Munenori, although they were together in Edo(Tokyo)in 1623. Musashi also very likely met Takuan around 1630 after he had been temporarily banished to Northern Japan.

Numerous translations of these treatises are available, but I particularly enjoy the ones by William Scott Wilson. 

These are :

The Unfettered Mind – includes the Fudochi Shinmyoroku and 2 other texts by Takuan.

The Life Giving Sword by Yagyu Munenori

The Book of Five Rings by Miyamoto Musashi.

Mr Wilson gives us clean, accurate and lively translations of these 3 great texts. Although he is not himself a swordsman, the help he received from persons qualified in this domain make his translations very valuable for whoever is interested in how Martial Arts and Zen were related in 17th century Japan.