X RULES OF LEARNING AND IDEALS OF EDUCATION THE idea and attitude of learning in Japan is very practical. From the ancient ages, students hated the attitude of 'learning for the sake of learning.' Therefore, the Japanese way of learning was very practical. On the one hand, we can easily find fault in such an attitude, but, on the other hand, we must be aware that this Japanese attitude was effective enough for their moral training, while, at the same time, it caused lack of development of natural sciences. Let us examine what were the principles observed by people in Japan. To begin with, I will translate some of the principles of Ito Jinsai (A.D. 1627–1705). A "One must not condemn others but blame oneself, one must not regret. This is the ultimate way of learning." B "When one reads books one must read them attentively as if engaged in alluvial mining. Collection as much as possible and selection as deep as possible." C"When we look upon virtuous action as the foundation of life, our wisdom exposes its highest aspect and the way is cleared up, thus the right or wrong is always discriminated without waiting to think." Amamori Hoshu (A.D. 1621-1708) says: A "The significance of learning consists in learning in order to make oneself a man.” B There are those who become eminent men by reading and those who degenerate." The idea of learning is the way to make oneself a man. To know much about obsolete theory and philosophy is rather useless. A man may read several thousand volumes, yet, if he is not a man, then his efforts of learning are in vain. Oshie Chiusai (A.D. 1764-1837) speaks as follows about what he thinks the principle of learning is: A "Reading is the means to enter the way. If a man reads extensively without grasping the essential significance of reading, the evil will increase and destroy virtue. Such learning ruins a man." The separation of practice from theory is considered the worst method of learning. This is indeed the idea in schools spread all over Japan. The saying, To know is the beginning of practice' is the proverb which has been propagated to all students throughout the ages. Katayama Kenzan (A.D. 1730–83) points out this idea most clearly in the following words: "Students in modern times do not conceive that learning is reading under the guidance of teachers, and they are indifferent as to the practice of way. Teachers also only read books without knowing that the way of a teacher consists in being a righteous example in life. Such being the case, people of to-day do not know what learning is in spite of their reading books, etc." Therefore, he thinks that whatever efforts we may make when reading, if we do not realize the Sage's nature and virtue within ourselves, learning is sheer folly. Yoshida Shoin asserts the seven rules of learning, and the first three of them are as follows: I A man must know what is the difference between man and beast. Essentially there are the five human relations, among which the way of Sovereign and subjects and the way of father and sons are the most important. The ancient people were indeed man, because of their observation of loyalty and filial piety." 2 "Every man who is born in our Empire must know7 first of all the value of our country in the wide world. The Imperial dynasty has been one and the same throughout the ages and the Sovereign fosters the subjects succeeding to the Ancestor's Heavenly Task, and the subjects are loyal and inherit their ancestors' task. The Sovereign and subjects are one in mind, and loyalty and filial piety identify themselves. Such are our unique characteristics." 3" There is no more important thing in our life than righteousness. We act righteously with courage, and courage is fostered by righteousness." These tendencies concerning the idea of learning doubtlessly came through the influence of Buddhism and Confucianism. It is well known that Confucianism is a most practical doctrine and the theory of Confucianism was studied very widely in Japan in the feudal ages. Buddhism, too, is the religion of practice, People are liable to misunderstand the doctrine of Buddhism as a pure logical theory. Nothing is further from facts than this. Buddhism, as I have mentioned, is a practical religion. The conception of Buddha is a most practical idea concerning our view of personality. The attainment of Buddhahood is not an imaginative ideal but the vital standard of our cultivation of life. All aspects of Buddhist doctrine, are alone useful for the real attainment of Buddhahood. Such practical doctrines, as Confucianism, as Buddhism, greatly influenced the nation throughout the ages. Thus, the Japanese nation looks upon the realization of the ideal as learning. Consequently, for them, dualism of life and learning is the enemy of life. As one of the best examples of daily instruction, we can mention the wall-precepts of Tokugawa Mitsukuni of Mito. The wall-precepts are not the rules of learning in the proper sense but rather the instruction of how to live, which is very often understood as learning in a broad sense. They are: "Rest comes from unrest and unrest from rest. (No rose without a thorn.)" 2 "Think that master and parents order unreasonably; think that the servant is a fellow not worth serious consideration." 3 Sympathize with your parents as much as you love your children.” 4 "Be afraid of rules, be afraid of fire, be afraid of a man without discretion, do not forget the favour for which you are indebted." Think that desire, lust and drinking are your enemies." 6 "Do not sleep late in the morning, do not stay long at others' dwellings, and do not detain your host long with talk." 7 Consider thoroughly trifling matters, do not be 8 "Nine parts is not enough, but ten means the 9 Consideration consists in endurance." These only form part of the daily instruction from a commonsense point of view, but, nevertheless, they are instances expressive of the Japanese way of learning about life. From such a point of view, the following four rules were observed by students in the course of learning in the feudal ages. I Sweeping and washing. 2 Interview. 3 Behaviour. 4 Learning. In accordance with this idea, the ancient Japanese students hated those who merely knew about theory but did not practise what they preached. Nichiren once proclaimed: "There is, indeed, no way to attain Buddhahood without having served the Master (or teacher)." (Works, p. 412.) For him, the fundamental significance of learning consists in the attainment of Buddhahood, not a play 1 Refer: 'True greatness consists in being great in little things.' Johnson, |