Selected essays of Manshi Kiyozawa

129 Pages·1936·15.69 MB·English

by  Kiyozawa, Manshi

SELECTED ESSAYS OF
MANSHl KlYOZAWA
Translated from the Japanese
by
Kunji Tajima and Floyd Shacklock
KYOTO
THE BUKKYO BUNKA SOCIETY
t936
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ED!TOl~ll.;.L NOTE
A::y.ng the m;-i:w exr:ellent Buddhist priests who
bbouyed i:1 the rv1eiji era, the Rev. l\fanshi Kiyozawa
shin::os like a bright star at dawn. His noble character,
his kee:'. insight, and his deep religious experience will
make hi:n st;md on the highest peak for making
the modern Japanese people who have received the
culture of Europe and America, recognize Buddhism in
its new shape without destroying its old and right
tradition.
Therefore we believe this English translation would
be a g od gift to the poeple of Europe and America
who wam to know the inner life of modern Japan.
We e;~press our warmest thanks to Mr. Shoshin
Tatsuyam:i who kindly looked over the proof and
corrected the press; and we also tender our grateful
ness to a gentleman who has kindly offered to bear
the full ex;~ense of this publication.
Shugaku Yamabe
The representative of the Buk~:yD
Bunka Society in Japan
All Rights Reserved
Printed in /11pa11
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CONTENTS
1X
Tl"anslato:Fs' ForewoPd
:xi
HistoJ>ical Note
PART ONE SPIRITUALISM
1. Spiritualism . . . . . . . . . 3
2. Spiritualism and Material Civilization Ii
c. Spiritualism and Competition . . 9
4. 0'1r Spiritualism versus Monistic Idealism 11
5. Spiritualism and Other Power . . . J 5
6. Spiritualism and Past, Present and F\ltcn'e JS
7. Spiritualism and Cooperation 21
PART TWO FAITH
1. Faith is Power . . . . .
2. The Oneness of All Cioeation
3. Faith in One Moment .
ll. Religion is a Subjective Fact
5. Equality .......... .
51
6. Religion Lies just in Front of Our Eyes
54
FiPst Look within Yourselves ..... .
7.
56
Development of the Mind . . . . . . . .
8.
Jndispensable Requisites for Religio:.is Faith
9.
t4
10. On St. Shinran's BiPthday . . . . . . . .
,, Q Jestions and Answers on Religious Fllith £7
Ji. 72
J0 Salvc:.tion through the Other Power
73
13. h>1 Faith . . ..... .
PART THREE NOTES ON THE FINlT£ AND
THE INFINITE
81
1. The Fini'.:e 1rnd the Infinite
f.'2
'.'. Righ'.: E:cd WPong . .
a ....... ••••'' II l\._J.'.'.lOUl\I
Contents Contents
3. Tne Fl·..,·e Virtues of B0nevo~enc2, RighteoL:sr:c.s::;, 3Li. Building up Theoretical Doctrines . 99
Pl'.'opriety. \Visdom and Since!'ity . . . . . 82 37. True and False: Right and Wrong ... !))
38. Criticism of Others Must be Condemned 100
<!;. Loyatty, Sincel'ity, Filial Piety and BPoti~et't!'
Lo"~e . . . . . . . . . . . . . . . SJ 39. To Endt1r~ or to j:::njoy Loneliness? . lOD
40. vVher>e is Tranquillity? . . . . .. . 101
~. \Visdorn. Benevolence and Cour-a.::_:~e 84
41. Love Your> Occupation .... . 10!
L fCc-opPiety and Benefits 84
7. 0s.ily Life . . . . . . . . 85 42. You Should not Take Pride in Your Ability . 101
43. You Should not Conceal Your Disability 10:'.
8. The Development of Virtu,, 8'
°'· 44. Be Hungl'y and Thirsty •.• 102
OL:.l.' Inner>most World 85
tJ. The Outside World . 66 45. Difficulties Make You Perfect JC?
1 l. ?owe1' and Wise Men 86 46. Source of Suffering . . . 103
Vir>tue and Tenacity . 21 47. Heredity and Expel'ience 103
12. . The Infinite is Tr>utb and Activity 87 48. Hypocri!;y is Sinful . . . 103
H. The Searoch fop TPuth is Our> Life Tas'.i: E.3 49. Sincerity is the Root of MoPality 1c1
E. Insight into the Infinite ... 83 50. Favorable and Adverse Circumstances JC!.
16. The Utility of Religion 88 51. Self-culture is the Key to Religion 10:;
s; 52. Without Entangling Attachments • 105
l ~- A CharnctePistic of Buddhism
13. \Ve have the NatuPe of the Infinite SJ 5B. Clinging is the Source of Servility • 105
1J. A Passage from Epictetus . . . . . S1 The PPactical Use of Religion . 107
2J. SePene Enlightenment in Ou!' Daily Lif:o GI 55. Sense of Sin " . . . . . . . . 109
21. Clothing. Food, Dwellings and Too'.s 92 56. Micposeopes and Telescopes .. !OJ
2~. ThPiftiness 92 57. The Infinite Per>mits No StandaPds of Right
23. How to be Tlll'ifty 92 and Wl'ong. 110
24. Self-control . . • . 93 58. Development of Happiness J!O
2.3. Wealth Exists in Ou!' Own Mind 93 59. Public SePvice • . . . . . . 112
The States of Sufficiency and Want 6J. Evepyone Should Do His Best 112
2'. The StPife between MoPality and Humz.:c:t-; 94 61. Those Who SePve the Publie .Respect Law and
~3. Wise or Stupid Endowments . · · · . 95 QpdeP . . . . . . . 113
~~- FavoPable and Advepse Circumstanc~ 3 • 95 62. Public Sepvice Respects Promises . . 113
;:;,.J, Competition is a De1ight of Lifa 63. Public SePVice ; Groeat and Small . . 11'\
3t. Electricity hzi:s Two Poles ... 6cl. Each Social Unit has its Own Form of PPomisc . 114
32. Be AwaPe of Vanity . . . . . . 97 65. Harmony between Nationalism and IndividL•a!-
'),-, That Which czin not be Known 93 ism 11 >
uu,
Reliance is the Source of Pain 93 65. Set"vice fop the Good of Society : Recognizes No
311. Tr..e FPai!ty of Human Knowledg·2 . 9') Ego 115
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Contents
Contents
5. Pain and Pleasure . 140
67. We Must Know the Infinite in order to Cultivate
6. Causes of Pain and Pleasure 140
True Publie-spiritedness • 115
7. Absolute Faith • • • 141
68. Publie Service Should be Freed from Egotistic
8. Faith, Religious Doctrine and Scholastic Theory 142
Considerations • • 116
9. The Principle of Duplication . . • 142
69. Public Service Must be Fearless 116
10. Namu Amidabutsu . • 143
70. Public-spiritedness Should be Unwavering . 116
11. Ten Epigrammatic Remarks from EpicteLis 143
71. Many Evil Thoughts are Our Own Product l I 7
12. Flowing Out and Striving Back 145
72. Gratitude Should be Shown in the Fulfilment
13. A Soul . • 147
of Duties . • 117
14. Myself and Others • 147
73. The Infinite and Personality 117
15. Varieties of Solitude . 148
74. No Abiding Place, but Quite Alive 1 IS
16. OtheP Power and Self Effopt 148
75. The True Meaning of" No Thought" 118
17. Mystery 148
76. Morals and Religion . • 119
18. The Mind of Buddha 150
77. The Categorical Imperative (or Conscience) 123
19. Two Kinds of Requests 151
78. Progress and Decline 123
20. Wicked Minds 151
79. Hope • 124
21. Religion 151
80. Pains (and Fear) 124
22. Circle of Faith . • 154
81. Pain and Pleasure • 124
23. Meeting to Read Mencius 155
82. Life and Death are the Same 124
24. Future Peace of Mind . 155
83. Evil has No Definite Form 125
25. A New Theory about Faith 156
84. The World of Equality is Beyond a Desire fo1'
26. No Anger, No Strife 157
Utility • 125
27. November the 10th 158
85. Establishing Faith, the Chief Work of Religion . 126
28. Virtue and Vice 158
86. Theories are Based on Faith 127
29. November the 12th 159
87. Our Present Faith. 128
88. Our World of Faith 129 30. Cheery Mood in Sickbed 159
mo 31. Principle of Truth and Principle of Life . 160
89. Spiritual and Material WoT'lds .
90. An Absolute View of Things . 132 32. The Whereabouts of the Buddha-nature . 162
33. Motto fop Cultivating Life • • • 16>
91. View of the World • L33
34. Death • • •• 164
PART FOUR "PRIEST'S FAN" DIARY 35. Curriculum for Buddhist Priests JGG
1. Three Frugalities in Life • • 139 36. Aim of Life • • 168
2. Four Demons Seeking Our Life 139 37. Self-reliant Men • • 16Q
3. Mottoes for Speech-making 139 38. December the 2nd • 170
140 39. Practising Truth and Enjoying Every Day 172
4. In Daily Life
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Contents
4C' Two Impl'ornptu Poems. p·0~
41. December> the 11th . 172
42. Casual Thoughts by the Desk 173 TRANSLATORS' FOREWORD
43. Life and Death 175
44. A Guide to Spiritual Cultupe 176 l\fans}1t Kiyozawa (i?ft~imZ) was probably the out
·15. The Question of Living 183 staading religious pbilo:>opher of the Joclo or Pure-Land
46. Scope of Fr>eedom. 183 branch of Japanese Buddhism since the Meiji Restoration
47. SYirce of fai~ T':-.oc~;:;hts 184 (1868). Among the \'arious schools of Buddhist thought,
these Pure-Land teachingg arc the o,1cs which have not
infrequently been compared with Christianity, especially becaus·~
of their doctrines of salvation through faith in a Saviour,
Arnida Buddha, and of the reception of the saved soul int,)
a \\"estern Paradise of beauty and bliss.
In the interests of a better clarificaticm of the religiom;
beliefs of the East and the W•?c>l, Kiyoz'.twa's writing~ will
not be without significance to we:;tern readers. It shouU be
remembered that these Pure-Land teachings do not represent
the whole of Japanese Buddhism, but as the common ba;;is
for the large and influential JCdo and Shin sects they hold
a prominent position.
In many ways, Kiyozawa reflects the impact of \Yestern
and Eastern philosophy. Hegelian influence will reacti;y be
noticed. Particularly interesting is the spiritual affinity bccwcen
Kiyuzawa, who battled with disease until his uutimely <leath,
and Epictetus, the lame Greek slave, who3e writings wen~
of such inspiration to the former. Even though one's own
faith may be different at many points, he can only rc,riect
the fortitude of this brave soul.
This volume is practically a sentence by sentence tr,ms
lation of" A Collection of Kiyozawa's Essays" (f~·~j(JR),
issued as .me of the Pocket Classics of the I wanami Press
of Toky1J, l\'fy attentilln was drawn to it seYeral vears ac;-u
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Translators' Foreword
l•v Dr. l\fasaharn Anesaki, and after Mr. Tajima and I had
;ut
1 practically the whole thing into English, we learned that HISTORICAL NOTE
s,)me of Kiyozawa's admirers were anxious to issue an
JZnglish edition. At their request, we have attempted a T'.1e Rev. Manshi Kiyozawa, the ehlest son of Naganori
translation of certain cryptic sections, and especially some Toknnaga. . a former retainer of the Nagoya clan, was born in
charts and diagrams, which practically defy translation. If Nagoya, Aichi Prefecture, on the 26th of June, 1863. In his
the translation is too literal, at the expense of literary form, youth he was called Mannosuke Tokunaga. He entered the
it must be put down to our desire to represent faithfully priesthood of the Otani branch of the Shin sect in 1878 anct
the author's meaning ancl to nvoi(I nny interpretative coloring. was educated at Ikuci Gakko, a secondary school for priests
Mr. Shugaku Y:nncthe of Kyoto, a disciple of Kiyoza·,rn, of that sect. By virtue of his excellent scholastic record, he
has kindly read the manuscript anti has made many valu was sent in 1881 to Tokyo to study at a Pieparatory School
dile suggestions. \Ve ,\"ish to express our thanks to him. for the University (the Daigaku Yohi-mon). Graduating from
\Ve :i,re also inckbtecl to Mr. Haya Akegarasu, another of the literary course of the Tokyo Imperial University in June,
Kiyozawa's clisciplcs, for his encouragement and help. rt\87 .. he pursued graduate studies in Religious Philosophy from
September of the same year, while teaching at the First High
Floyd Shacklock School and the Tetsugaku Kwan (the forerunner of the Toye.
University). Appointed Principal of the Kyoto Prefectural
Middle School in September, 1888, he taught philosophy at
the Takakura College (afterwards called the Shinshu College)
at the same time. The year he was adopted as heir of the
chief priest of Saihoji at Ohama, Mikawa Province, and his
name was changecl to Manshi Kiyozawa. A change of air to
Suma was necessary, due to consumption contracted towarrls
the end of 1893. In September, 1896, a reform campaign
•
was started by him and kindred spirits to arouse the Otani
branch of the Shin sect. A monthly magazine called "The
Light of Religious Circles" (Kyokai Jigen) waS' first issued
in October of the same year, to prosecute the campaign.
The next summer it all came to an end, including the
magazine in which Kiyozawa's sincere enthusiasm had been
the charm of al! readers. In the spring of 1898, he retired
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Historical Note
Historical Xote
;:; ~•aly to be called to Tokyo the next spriug to .111il c\)oh;lE0t. The "Priest's Fan Diary" ("Priest's :F,-;n,"
H~.w:n n!JH~, being Kiyozawa's pen name) has heen taken
hccnme the tuior of the new abbot of the Otani branch.
from the thir,1 w>lume in order the better 10 :ccquaint the
1n the sprin:~ of the following year, 1900, he opened a
pfr,-ate school called the Koko-Du (i;1.i1i!iif"J, the Broad-1\'Iinded reader with tl1e pcrsunality of the master.
The eclitc.-.r belie\'es that tlie main fca:uws of Kiyozawa·s
School) in a corner of Moril~awa-Chi5, Hong0, Tokyo, and
thought is most clearly depicted in his te,1chini:; on spiritual
~iis disciples were taught there. A magazine called "The
ism. It is through tbis spiritu:ilism that Buddhism, which
~piritual \Norld" (Scishin-Kai, ~i!J~~iJ1f-) saw the first light of
had been approached from rmmy angles since the Meiji
day in January of the next year through the joint efforts of
Restoration (1868), came finally to be regarded as a learning
Kiyozawa and two or three disciples. His teaching of Spiritual
which enables us to know oursekes. On the other hand, it
ism* was enthusiastically advocated in this monthly periodical.
may also have been this spiritualism th:-.t served liim best
In October of the same year, when the Shinshu College was
when Kiyozawa stood against the then pre1'ailing materialism.
removed to Tokyo, be was appointed the Superintendent of
Indeed, it is this spiritualism that made J\:lanshi Kiyozawa's
Students, but resigned the post in November, 1902 to recuper
name immortal in religious circles.
ate at flhama. lle died on the sixth of June, 1903, in the
J;_xty-lirst year of his age. The :Editor
All of his manuscripts are collected in "The Complete
\Vorks of Kiyoza\\"a" in three volumes. The first volume,
" Philooophy and Religion,'-" is a collection of his booklets
:md essays devoted to philosopliy and religion. The part
cntitlcd " An Outline of Religious Philosophy " best represents
~he master's scholastic inclinations. The second v0lume,
" Faith and Culture," contains essays and lectures on spiritual
ism, and his impromptu thoughts on mental and moral
culture. The three parts of this present collection, namely,
" Spiritualism," "Faith" and "The Finite and the Infinite," are
selected from this second volume, because the editor believes
that they most fittingly express his spiritual thought. " Diaries
and Analects" is the title of the third volume. It is made
up, :--~s the title indicates, of diaries, pithy instructive Iemm:ks,
letters and the disciples' reminiscences of the master's words
--------~--------
* See p. r, footnote.
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PART I
SPIRITUALISM
1. Spiritualism
WE
,human beings must have some established position in
life. To try to achieve anything without such a
fundamental principle is like giving a drama on floating
clouds, so to speak. The actors will fall headlong. How,
then, can one find such a position ?
Our only basis in this life is in an Absolute, Uncondi
tioned Being. There is no need here to ascertain whether
that Absolute, Unconditioned Being lives within us or out
side, because the Absolute Being resides wherever seekers
meet it. \Ve can not positively declare that it lives within us
or without. What we can say here is that we shall not be
able to find a true philosophy of life until we meet this
Absolute Being. The experiences of those persons who have
found such an established position in the Absolute, Uncondi
tioned Being is called Spiritualism.*
*
For want of a better term, we have used Spin'tualism for
the author's Seishin-shugi C!li;il!t:t'li;;). It must not be confused with
the ordinary meaning of spiritualism, but rather considered as a
technical term peculiar to the author. Translators.
3