Old Time - New Time

Kyudo - the Art of Traditional Japanese Archery - is sometimes labelled as contemplative archery. I believe it is a good description. Because of Eugene Herrigel's book Zen and the Art of Archery, which I discussed in a previous post, Kyudo is often connected to Zen.

The essence of modern Kyudo as per the International Kyudo Federation is the pursuit of Shin, Zen and Bi:  truth, goodness, and beauty.

The video below is of a Kyudo demonstration at the Nippon Budokan 2011 Kagamibiraki. Kyudo at its best.

Concentration, beauty, simplicity. It is breathe-taking and impressive and one can easily understand why Zen and Kyudo are often associated.

Now this next video below is of a Russian "Fast Shooting" school of Archery

This is different... From time 20 to 39 s, this young lady shoots 12 arrows. One arrow every 1.5 seconds - less than 2 heartbeats between each arrow. 

Imagine she is shooting at you...

Is this young Russian archer's more accurate than a regular Japanese Kyudo archer ? She may, or may not be. But actually she is so fast that she does not need to be accurate. That many arrows, even if they don't hit accurately - will prevent the opponent from doing anything. 

This is simply more efficient.

When the Mongols invaders of Kubilai Khan attacked Japan in 1274 and 1281, their short bows were accurate at twice the distance of the Japanese long bow, and shot much faster. They shelled the samurai troops with clouds of arrows.  

Although I find the spiritual and aesthetic aspects of Kyudo fascinating my preference goes to the Russian school.

Fast Shooting Zen anyone ?
 

Bow and Musket in Japanese warfare.

The first images picturing the distinct Japanese asymmetrical longbow date from the Yayoi period (ca. 500 BC–300 AD). The first written document describing Japanese archery is the Chinese chronicle Weishu (dated around 297 AD), which tells how in the Japanese isles people use "a wooden bow that is short from the bottom and long from the top." The bow was used a a weapon of war as well as for hunting. 

 

When the Portuguese arrived in Japan in 1543, they brought with them muskets or harquebuse. Within 20 years the Japanese blacksmith were able to manufacture their own muskets usually called tanegashima.

The bow kept being used alongside the tanegashima for quite a while because of its longer reach and accuracy and mostly because its highly superior rate of fire. A good archer could fire 30 to 40 arrows during the time it took a musketeer to reload his musket. 

 

However, it was much easier and faster to train a musketeer than it was to train an archer. This allowed Oda Nobunaga (and his ally Tokugawa Ieyasu) to annihilate the traditional samurai archer cavalry army of the Takeda clan with an army mostly consisting of peasants armed with tanegashima in 1575 at the Battle of Nagashino.

 

I am under no obligation to teach you...

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The Cula-Malunkyovada Sutra

or Poisoned Arrow Sutra

Once upon a time the Buddha and a number of his disciples and followers were staying at a monastery, and the venerable Malunkyaputta was with him, training very diligently. As he was sitting in meditation the following thoughts came to him :

The Buddha has left quite a few important questions unanswered :

• “Is the Universe eternal, or is it not ?”
• “is the Universe infinite or finite? “
• “Are soul and body the same thing, or are they different ? “
• “After death does one exist, or does one not exist, or does one exist and does not exist at the same time, or does one neither exists nor does not exist ?”

I really do not approve that he does not take a clear position on these questions, and I'm going to ask him about these matters !

If he actually takes a clear position on these, then I will keep training under him. But if he does not take a clear position, then, I'm out of there !

So that evening, Malunkyaputta came out of his retreat. He went to the Buddha, bowed to him, sat beside him, and he asked : “Lord, as I was sitting in Meditation, that is what came to me :

I am not happy with the fact that you do not take position about a number of questions. So if you give me a clear answer about the question of the eternity of the Universe, or about existence or non-existence after death, then I will keep training under you. But if you don't, I'll quit and leave.

Lord, if You know whether the Universe is eternal or not, then tell me. But if you don't know, be straightforward about it and admit 'I don't know, I don't see'...

If you don't know whether there is a life after death or not, then be straightforward about it and tell me 'I don't know, I don't see.'”

The Buddha answered :

"Malunkyaputta, did I ever tell you, 'Come, and train with me, and I will tell you whether the Universe is or is not eternal or finite, and also whether there is life or not, or both, or neither, after death ?

"No, lord."

"And did you ever say to me, 'Lord, I'll train under you and in return you will tell me whether the Universe is or is not eternal or finite, and also whether after death there is existence, or not, or both, or neither ?

"No, lord."

"Well if that is the case, what possesses you moron to think you are entitled to demand anything from anyone ?

"Malunkyaputta, if anyone were to say, 'I won't train under the Buddha until he tells me that the Universe is eternal, or not... or that after death there is a life – or not;” this person would die before the Buddha would answer those questions.

Imagine that a man is wounded by a poisoned arrow and a surgeon is called to extract the arrow. And imagine that this man does not want the arrow removed until he knows everything about the man and the weapon that wounded him : the caste his aggressor belongs to, his given & clan names, his size, the color of his skin, his home town; whether he used a long bow or crossbow, the exact material of the bowstring, the nature of the arrow's shaft and feathers, the exact shape of the arrow head, and the way it is mounted... Well then ! This man would just die before he'd learn anything about these matters !

"In the same way, if anyone were to say, 'I won't train under the Buddha as long as he does not tell me whether the Universe is eternal or not, and if after death one's soul goes on or not, ' this man would die before the Buddha would answer these questions !

"Malunkyaputta, You don't have to know whether the universe is eternal or not in order to practice. No matter the answer to this question, there are still birth, aging and death, there are sorrow, lamentation, pain, despair & distress, and my teaching is about ending them.

And it is also true for the other questions : Whether the Universe is finite or not, whether soul and body are the same or different, whether there is existence or not, or both, or neither after death. No matter the answers to these questions, there is birth, aging and death, there is sorrow, lamentation, pain, despair, & distress and my teaching is about ending them.

"So, Malunkyaputta, keep in mind which questions I left unanswered, and which ones I answered. I did not say anything about the infinity or the eternity of the Universe, I did not say whether Soul and Body are or are not the same, and I did not say anything about a continuation of existence or lack of it, or both, or neither, after death.

And the reason I did not say anything about these things is that it would not help. Knowing about these things would not free you. And this is why I did not say anything about this.

And what is it that I teach ? I teach about suffering, about the cause of suffering, about the cessation of suffering, and about the path that leads to this cessation of suffering. And the reason I teach about this is that these teachings are fundamental to achieve our goal and realize our practice. These teachings and practice will free you.

"So, Malunkyaputta, remember which things I did not speak about, and which things I did.

Malunkyaputta was delighted and went back to his cushion.

Comments :

Beside the parabola of the poisoned arrow, which does not need any comment, as it is very eloquent, I see 2 important points made by the Buddha in this sutra.

When the Buddha asks : "Malunkyaputta, did I ever tell you, 'Come, and train with me, and I will tell you whether the Universe is or is not eternal or finite, and also whether there is life or not, or both, or neither, after death ? “ He is basically asking him if he ever asked him to become his student.

When he later asks him : "And did you ever say to me, 'Lord, I'll train under you and in return you will tell me whether the Universe is or is not eternal or finite, and also whether after death there is existence, or not, or both, or neither ? “, He is basically asking him if Malunkyaputta ever asked him to become his teacher.

To both questions, the answer is “No Lord”.

So basically, Malunkyaputta is under no obligation to be Buddha's student, and Buddha is under no obligation to be his teacher.

And this is important. Practically, back to our 21st century, this means that when you do your best to teach Zen or Martial Arts, or anything else, put you r heart in it, give of your time and energy for this, students should have the decency to follow your directions without questioning you too much. And if they don't, I suggest you remind them that you are under no obligation to teach them, and that they are under no obligation to stay.

Said in a different way : “The door is open. “

I did not say that, the Buddha did !