Zen and Arts

Though I know that most martial artists know really nothing of Zen; I also know that most Zen practitioners know really nothing of the martial arts. Or do they?

Actually though it has been rare that the two intertwine directly, they have mixed and merged throughout their entire history.

Zen began with the warrior prince become buddha, then in China was promoted by the warrior prince became founder of Chan, and merged with the warrior class of Japan and their Shinto Rituals as Zen when it arrived there, The Zen influence on Japan is well known and accepted.

For me, my Zen heritage is quite clear on it's support on the intertwinement of Zen and the Martial Arts. Also my Martial Arts teachers, and Geido (Japanese Artistic Arts) teachers both embraced their Zen roots. So for me, at least, there is no question.

I guess this is all I need then. For me and my teachers, for me and my arts, our 'do' is Zen in motion.

Everyone else will have to decide for themselves.

Other noted Sensei of the past who included Zen/Buddhism in their Budo.
Sudamune Ogasawara.
Hojo Toriyori was a great supporter of Zen, and Hojo Tokumune was a strong practitioner of Zen.
Kamiizumi Ise No Kami
Yagyu Munetoshi
Yagyu Munenori
Ibaraki Sensai
Yamaoka Tessu (19th c.)
Yamada Mûmon 山田 無文
Umeji Kenran
Awa Kenzo
Anazawa
Suhara Koun

The 'Dō' 道 arts of Japan and 'Zen' 禅

Zen 禅 is a form of Buddhism that arrived in Japan from India as Dhana via China as Channa. The Japanese version of this is Zenna or Zen.

Dhana is a form of Buddhist meditation, absorption meditation to be precise. It is said by the Zen Masters that this is the meditation Shakyamuni Butsu (The founder of Buddhism) experienced to awaken to the true nature of reality.

As Dhana traveled through China it absorbed much of the Chinese thought, especially the principles and language of Taoism. It is this mixture that became Chinese Channa or Chan.

The same happened in Japan with the Descendants of Dogen Zenji (the founder Soto Zen in Japan), when they mixed and merged the Chan with the existing teachings of Japanese thought. It is this combination that we now know of as Zen.

The 'Dō' 道 of Japan is the Japanese pronunciation of Chinese Tao 道.
The dō existed in Japan along with Confucianism and Buddhism in Japan since the 6th Century AD. But these Taoist aspects played a minor role until Zen came to Japan. The dō arts of Japan reflect this influence of  Zen on the arts.

This is most easily seen as the role Zen played in reviving the sacred portions of arts like Calligraphy, Flower arrangement, Tea Ceremony and the other arts the aristocracy were playing with. The Zen monks interacted very strongly with the Warrior Class of Japan as well; and influenced their understanding of the world greatly.

Especially after peace time during the Tokogawa Shogunate...

Ogasawara Family and In/Yo Theory

"A propriety, horsemanship, and archery traditions and technique succeeded by the Ogasawara school are firmly based on the Ying and Yang thought.The Ying and Yang thought was imported from China. Almost 1400 years ago, in Heian ( it means "peace") period in Japan, this thought became a vital foundation of universal scholarship and all natural phenomenon. It has been thought that the universe itself is built up by the Ying and Yang, invisible but mighty power circulation and balance of two conflicting components, e.g. light and shadow, plus and minus, sun and moon etc. A fundamental orientation and mathematics derived from the Ying and Yang thought largely influence the patterns of licensed arrows provided by the Ogasawara school and a field and altar arrangement of ritual archery ceremonies, however, the point that should be specially noted is "Ying and Yang"; shout ( in Japanese, it pronounces "In‐ Yo" ) by the Yabusame archers on horses at the Yabusame ritual ceremony. By shouting In‐Yo, their spirits and souls are able to correspond with the universe in other words almighty God."

The above is from the Ogasawara Family

below is my comment:

In/Yo Theory or the principles of yin and yang come from Chinese Taoism. Taoism arrived in Japan along with Buddhism and Confucianism in the 6th century AD. But Taoism was the weakest of the 3, bearing such a resemblance to the existing shaministic practices and beliefs already in Japan that it only existed in the periphery, and within the mix of the 3 which became knows as Jukyo.

The Ogasawara Family established for us the foundations of what culminated in what we now think of as Traditional Japanese Culture. The In/Yo theory that they used is based on the principles of Taoist thought. In/Yo theory entered Japan within the Jukyo combination of influences from the mainland. Jukyo consists primarily of Confucian Values, Buddhist Ceremonies, and Taoist Principles... pretty much in this order. To the extent that Jukyo is sometimes translated as Confucianism. But in talking with the Japanese about what is Jukyo, the principles described are Taoist; so as stated, Jukyo is Confucian Values, Buddhist Ceremonies, and Taoist Principles, just as this In/Yo Theory used by the Ogasawara Family suggests.

Zen too came to Japan as Buddhism; but quickly, under the descendants of Dogen Zenji (1200-1253) (who brought what we now call Soto Zen Buddhism to Japan) again the Jukyo was incorporated, and along with that indigenous ideas were incorporated into Zen as well. This combination of all, roots from Japan and all the jukyo from the mainland combine in varying ways, and in varying degrees, to create what we now call Traditional Japanese Culture.

The Ogasawara Patriarch most responsible for the strengthening of the Ogasawara Teaching, and establishing it as the Japanese Way was Sadamune Ogasawara (1292-1347). Sadamune studied under the Zen Master Seisetsu Shoho and used these teachings to re-establish Ogawawara-ryu of the time. He took the principles of Zen and incorporated them more strongly into the Jukyo Principles already in place.

The other principles that we think of as Traditional Japanese Culture, come directly from Buddhism and particularly Zen. Zen Masters brought a particular taste and way of practicing to such things as tea, calligraphy, and flower arrangement. They took what for some had been just past times for those outside of the temple, and brought the flavor of the temple back into them, since that's where they came from in the first place.

They also had great influence over warriors of the time who developed their warrior practices into 'do' arts during peacetime particularly. This 'do' is the Japanese pronunciation of Tao. All of the 'do' arts of Japan have some basis, to one degree or another, to the Jukyo and Zen influence, since they were the bringers of in/yo theory, the basis of 'do'."

Ogasawara-ryu Genealogy notes

Ogasawara-ryu Genealogy

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Genealogy
The Ogasawara family is from the Minamoto family line. The first of the Minamoto was Prince Tsunemoto, grandson of the Emperor Seiwa and an excellent archer and horseman. One of the most noteworthy of the Minamoto was Tsunemoto no Yoshiie under whose leadership the family's power increased greatly. Yoshiie's brother, Minamoto no Yoshimitsu, was the progenitor of the Ogasawara.
Yoshimitsu's great-grandson, Tomitsu, was highly skilled in both literary and military arts. Due to his bravery during the suppression of the Taira, he was given an honorary post. He further distinguished himself during the reign of the Emperor Takakura, when he was called on to shoot a mysterious light that was assailing the Emperor's court. Tomitsu's son, Nagakiyo, was the first to be called Ogasawara, after his home village in Kai province (now Yamanashi Prefecture). The Ogasawara's reputation for excellence in archery and horsemanship was already well-established at this point, and as a family document indicates: "After Nagakiyo became known as Ogasawara, the family's skill in military arts became more and more celebrated."

Nagakiyo served Yoritomo no Minamoto as master of archery and horsemanship, further increasing the fame of the Ogasawara. Etiquette, however, was not among the pressing needs of the warrior class at the height of the Kamakura Period, so Nagakiyo did not teach it.

It was the 7th Headmaster, Sadamune Ogasawara, who reintroduced etiquette to the arts of archery and horsemanship. For this he is called the restorer of the Ogasawara school. It is from the 7th Sadamune's teaching that the Ogasawara school as we know it today descended. Sadamune studied under the Zen Master Seisetsu Shoho and stressed the Zen components of their teaching, and incorporated them even more strongly into the Ogaswara-ryu. This paved the way for continuing evolution of the arts which we now know as the 'do' arts of Japan.

Sadamune served the Emperor Godaigo during the period between the collapse of the Kamakura Shogunate and the establishment of the Muromachi Shogunate. The Emperor took him into service on account of his great contribution to the downfall of the Kamakura, and assured him that the Ogasawara school of etiquette would become the code of the warrior class. Sadamune subsequently joined the forces of the Muromachi Shogun, Ashikaga Takauji, serving as master of etiquette and thus adding to his good reputation.

The Ogasawara continued to serve the Ashikaga from generation to generation. They taught not only archery and horsemanship, but also the rites of manhood, wedding rites, and the other ceremonial etiquette.

Three generation after Sadamune, a man named Nagahide compiled the "Sangi Itto", the cornerstone of Ogasawara etiquette. The volume was written at the behest of the third of the Ashikaga shoguns, Yoshimitsu, who deplored the deterioration of ancient courtier manners.

During the Warring States Period, the Ogasawara were charged with protecting the province of Shinano (now Nagano Prefecture). They fought Takeda Shingen several times, losing their territory but eventually regaining it under the banner of Tokugawa Ieyasu.

The family head, Sadayoshi, handed down the "Seven Volumes of Ogasawara Etiquette" to his heir Hidemasa during this period. Unlike later systems of etiquette that only boast of splendor, these volumes provide an authentic explanation of the unadorned grace of warrior-class manners.

When the battle of Osaka broke out in the summer of 1615, Hidemasa and his heir, Tadanaga, went to the field in support of the Tokugawa and died heroic deaths. In return for their loyalty, the Ogasawara were named the ruling family of Akashi, Harima Province (now western Hyogo Prefecture), a fief with an annual yield of 110,000 koku of rice. Subsequently, they were named the rulers of Kokura, Buzen Province (now northeastern Fukuoka and northern Oita Prefectures), a fief with a yield of 150,000 koku of rice.

During the Edo Period, the Ogasawara instructed the succeeded elite of the shogunate in the fine points of etiquette. Even the general population began to bear the Ogasawara mark, as they increasingly adopted the manners of the warrior class. The Ogasawara code of etiquette was exhaustive. It explained rituals for annual events, furniture arrangement, how to change and fold clothes, how to write cards correctly, how to eat in a proper manner, how to wrap gifts, and more.
In the Meiji Era the head of the Ogasawara was given the title of count.

Ogasawara History notes

Ogasawara family is a lineage of the Seiwa Genji. 

The 1st headmaster of Ogaswara-ryu was Nagakiyo Ogasawara (I found 2 records, one says born in Koshu (nowadays it is known as Yamanashi prefecture) in 1162, and the other with the dates 1185-1333?). His father was Kagami-jiro-tomitsu, his mother was a daughter of Wada yoshimori. The Ogasawara village really existed, however, the name has changed to Minami Alps city.

It has been said that the surname "Ogasawara" was provided to Nagakiyo by the Emperor Takakura.
Nagakiyo is an ancestor of all the families named "Ogasawara" today. When Nagakiyo was 26 years old, he became Minamoto-Yoritomo's personal teacher of mounted archery and manner. 

Minamoto-yoritomo is a founder of Japan's first warrior government. The Ogasawara family served the Shogun of the Kamakura era (the Minamoto shogunate), the Muromachi era (the Ashikaga shogunate), and the Edo era (the Tokugawa shogunate) as the martial teacher.


It was the 7th Sadamune who reintroduced etiquette to the arts of archery and horsemanship. For this he is called the restorer of the Ogasawara school. It is from the 7th Sadamune's teaching that the Ogasawara school as we know it today descended. Sadamune studied under the Zen Master Seisetsu Shoho and stressed the Zen components of their teaching, and incorporated them even more strongly into the Ogaswara-ryu. This paved the way for continuing evolution of the arts which we now know as the 'do' arts of Japan.

Sadamune served the Emperor Godaigo during the period between the collapse of the Kamakura Shogunate and the establishment of the Muromachi Shogunate. The Emperor took him into service on account of his great contribution to the downfall of the Kamakura, and assured him that the Ogasawara school of etiquette would become the code of the warrior class. Sadamune subsequently joined the forces of the Muromachi Shogun, Ashikaga Takauji, serving as master of etiquette and thus adding to his good reputation.

The Ogasawara continued to serve the Ashikaga from generation to generation. They taught not only archery and horsemanship, but also the rites of manhood, wedding rites, and the other ceremonial etiquette.

Three generation after Sadamune, a man named Nagahide compiled the "Sangi Itto", the cornerstone of Ogasawara etiquette. The volume was written at the behest of the third of the Ashikaga shoguns, Yoshimitsu, who deplored the deterioration of ancient courtier manners.

During the Warring States Period, the Ogasawara were charged with protecting the province of Shinano (now Nagano Prefecture). They fought Takeda Shingen several times, losing their territory but eventually regaining it under the banner of Tokugawa Ieyasu.

The family head, Sadayoshi, handed down the "Seven Volumes of Ogasawara Etiquette" to his heir Hidemasa during this period. Unlike later systems of etiquette that only boast of splendor, these volumes provide an authentic explanation of the unadorned grace of warrior-class manners.

When the battle of Osaka broke out in the summer of 1615, Hidemasa and his heir, Tadanaga, went to the field in support of the Tokugawa and died heroic deaths. In return for their loyalty, the Ogasawara were named the ruling family of Akashi, Harima Province (now western Hyogo Prefecture), a fief with an annual yield of 110,000 koku of rice. Subsequently, they were named the rulers of Kokura, Buzen Province (now northeastern Fukuoka and northern Oita Prefectures), a fief with a yield of 150,000 koku of rice.

During the Edo Period, the Ogasawara instructed the succeeded elite of the shogunate in the fine points of etiquette. Even the general population began to bear the Ogasawara mark, as they increasingly adopted the manners of the warrior class. The Ogasawara code of etiquette was exhaustive. It explained rituals for annual events, furniture arrangement, how to change and fold clothes, how to write cards correctly, how to eat in a proper manner, how to wrap gifts, and more.
In the Meiji Era the head of the Ogasawara was given the title of count.

Kiyokane Ogasawara, the 28th headmaster of Ogasawara-ryu. Kiyokane served the Tokugawa shogun and in 1862 he totally organized the royal wedding of Princess Kazunomiya, a sister of the Emperor.

In 1879, he dedicated the Yabusame ritual at the Imperial Palace. His Yabusame ritual was watched by Emperor Meiji at the Ueno Park.

In 1880, Kiyokane opened the Ogasawara school to the public in Kanda Tokyo and he taught etiquette at the girls schools.

Kiyoaki Ogasawara, the 29th headmaster of Ogasawara-ryu. Kiyoaki dedicated Yabusame ritual to celebrate the establishment of Meiji Shrine in 1920.  He revived the Yabusame ceremony at many shrines like Tsurugaoka Hachimangu Shrine, Nikko Toshogu Shrine, Kasama Inari Shrine, and so on.

kiyonobu Ogasawara, the 30th headmaster of Ogasawara-ryu. Kiyonobu dedicated the ritual Yabusame ceremony at many shrines. And he also dedicated other ritual archery ceremonies, Ohmato-Shiki, Momote-Shiki, and Kusajishi-Shiki. He explained the physical movement of Ogasawara-ryu from a scientific point of view,

To teach Ogasawara-ryu for a living is strictly prohibited by the family tradition for the purpose of passing on Ogasawara-ryu correctly. So, he worked as a professor of Meiji University.