The Religion of the Samurai Part 27

14. Zen and Nirvana.

The beat.i.tude of Zen is Nirvana, not in the Hinayanistic sense of the term, but in the sense peculiar to the faith. Nirvana literally means extinction or annihilation; hence the extinction of life or the annihilation of individuality. To Zen, however, it means the state of extinction of pain and the annihilation of sin. Zen never looks for the realization of its beat.i.tude in a place like heaven, nor believes in the realm of Reality transcendental of the phenomenal universe, nor gives countenance to the superst.i.tion of Immortality, nor does it hold the world is the best of all possible worlds, nor conceives life simply as blessing. It is in this life, full of shortcomings, misery, and sufferings, that Zen hopes to realize its beat.i.tude. It is in this world, imperfect, changing, and moving, that Zen finds the Divine Light it wors.h.i.+ps. It is in this phenomenal universe of limitation and relativity that Zen aims to attain to highest Nirvana. "We speak," says the author of Vimalakirtti-nirdeca-sutra, "of the transitoriness of body, but not of the desire of the Nirvana or destruction of it." "Paranirvana,"

according to the author of Lankavatarasutra, "is neither death nor destruction, but bliss, freedom, and purity." "Nirvana," says Kiai Hwan,[FN#276] "means the extinction of pain or the crossing over of the sea of life and death. It denotes the real permanent state of spiritual attainment. It does not signify destruction or annihilation. It denotes the belief in the great root of life and spirit." It is Nirvana of Zen to enjoy bliss for all sufferings of life. It is Nirvana of Zen to be serene in mind for all disturbances of actual existence. It is Nirvana of Zen to be in the conscious union with Universal Life or Buddha through Enlightenment.

[FN#276] A commentator of Saddharma-pundarika-sutra.

15. Nature and her Lesson.

Nature offers us nectar and ambrosia every day, and everywhere we go the rose and lily await us. "Spring visits us men," says Gu-do,[FN#277] "her mercy is great. Every blossom holds out the image of Tathagata." "What is the spiritual body of Buddha who is immortal and divine?" asked a man to Ta Lun (Dai-ryu), who instantly replied: "The flowers cover the mountain with golden brocade. The waters tinge the rivulets with heavenly blue." "Universe is the whole body of Tathagata; observed Do-gen. "The worlds in ten directions, the earth, gra.s.s, trees, walls, fences, tiles, pebbles-in a word, all the animated and inanimate objects partake of the Buddha-nature. Thereby, those who partake in the benefit of the Wind and Water that rise out of them are, all of them, helped by the mysterious influence of Buddha, and show forth Enlightenment."[FN#278]

[FN#277] One of the distinguished Zenists in the Tokugawa period, who died in 1661.

[FN#278] s...o...b.. gen-zo.

Thus you can attain to highest bliss through your conscious union with Buddha. Nothing can disturb your peace, when you can enjoy peace in the midst of disturbances; nothing can cause you to suffer, when you welcome misfortunes and hards.h.i.+ps in order to train and strengthen your character; nothing can tempt you to commit sin, when you are constantly ready to listen to the sermon given by everything around you; nothing can distress you, when you make the world the holy temple of Buddha. This is the state of Nirvana which everyone believing in Buddha may secure.

16. The Beat.i.tude of Zen.

We are far from denying, as already shown in the foregoing chapters, the existence of troubles, pains, diseases, sorrows, deaths in life.

Our bliss consists in seeing the fragrant rose of Divine mercy among the thorns of worldly trouble, in finding the fair oasis of Buddha's wisdom in the desert of misfortunes, in getting the wholesome balm of His love in the seeming poison of pain, in gathering the sweet honey of His spirit even in the sting of horrible death.

History testifies to the truth that it is misery that teaches men more than happiness, that it is poverty that strengthens them more than wealth, that it is adversity that moulds character more than prosperity, that it is disease and death that call forth the inner life more than health and long life. At least, no one can be blind to the fact that good and evil have an equal share in forming the character and working out the destiny of man. Even such a great pessimist as Schopenhauer says: "As our bodily frame would burst asunder if the pressure of atmosphere were removed, so if the lives of men were relieved of all need, hards.h.i.+p, and adversity, if everything they took in hand were successful, they would be so swollen with arrogance ... that they would present the spectacle of unbridled folly. A s.h.i.+p without ballast is unstable, and will not go straight." Therefore let us make our s.h.i.+p of life go straight with its ballast of miseries and hards.h.i.+ps, over which we gain control.

The believer in Buddha is thankful to him, not only for the suns.h.i.+ne of life, but also for its wind, rain, snow, thunder, and lightning, because He gives us nothing in vain. Hisa-n.o.bu (Ko-yama) was, perhaps, one of the happiest persons that j.a.pan ever produced, simply because he was ever thankful to the Merciful One. One day he went out without an umbrella and met with a shower. Hurrying up to go home, he stumbled and fell, wounding both his legs. As he rose up, he was overheard to say: "Thank heaven." And being asked why he was so thankful, replied: "I got both my legs hurt, but, thank heaven, they were not broken." On another occasion he lost consciousness, having been kicked violently by a wild horse. When he came to himself, he exclaimed: "Thank heaven," in hearty joy. Being asked the reason why he was so joyful, he answered: "I have really given up my ghost, but, thank heaven, I have escaped death after all."[FN#279]

A person in such a state of mind can do anything with heart and might. Whatever he does is an act of thanks for the grace of Buddha, and he does it, not as his duty, but as the overflowing of his grat.i.tude which lie himself cannot check. Here exists the formation of character. Here exist real happiness and joy. Here exists the realization of Nirvana.

[FN#279] Ki-jin-den.

Most people regard death as the greatest of evils, only because they fear death. They fear death only because they have the instinct of self-preservation. Hereupon pessimistic philosophy and religion propose to attain to Nirvana by the extinction of Will-to-live, or by the total annihilation of life. But this is as much as to propose death as the final cure to a patient. Elie Metchnikoff proposes, in his 'Nature of Man,' another cure, saying: 'If man could only contrive to live long enough--say, for one hundred and forty years--a natural desire for extinction would take the place of the instinct for self-preservation, and the call of death would then harmoniously satisfy his legitimate craving of a ripe old age.' Why, we must ask, do you trouble yourself so much about death? Is there any instance of an individual who escaped it in the whole history of mankind? If there be no way of escape, why do you trouble yourself about it? Can you cause things to fall off the earth against the law of gravitation? Is there any example of an individual object that escaped the government of that law in the whole history of the world?

Why, then, do you trouble yourself about it? It is no less silly to trouble yourself about death than you do about gravitation. Can you realize that death, which you have yet no immediate experience of, is the greatest of evil? We dare to declare death to be one of the blessings which we have to be thankful for. Death is the scavenger of the world; it sweeps away all uselessness, staleness, and corruption from the world, and keeps life clean and ever now. When you are of no use for the world it comes upon you, removes you to oblivion in order to relieve life of useless enc.u.mbrance. The stream of existence should be kept running, otherwise it would become putrid. If old lives were to stop the running stream it would stand still, and consequently become filthy, poisoned, and worthless.

Suppose there were only births and no deaths. The earth has to be packed with men and women, who are doomed to live to all eternity, jostling, colliding, b.u.mping, trampling each other, and vainly struggling to get out of the Black Hole of the earth. Thanks to death we are not in the Black Hole!

Only birth and no death is far worse than only death and no birth.

"The dead," says Chw.a.n.g Tsz, "have no tyrannical king about, no slavish subject to meet; no change of seasons overtakes them. The heaven and the earth take the places of Spring and Autumn. The king or emperor of a great nation cannot be happier than they." How would you be if death should never overtake you when ugly decrepitude makes you blind and deaf, bodily and mentally, and deprives you of all possible pleasures? How would you be if you should not die when your body is broken to pieces or terribly burned by an accident--say, by a violent earthquake followed by a great conflagration? Just imagine Satan, immortal Satan, thrown down by the ire of G.o.d into h.e.l.l's fiery gulf, rolling himself in dreadful torture to the end of time.

You cannot but conclude that it is only death which relieves you of extreme sufferings, incurable diseases, and it is one of the blessings you ought to be thankful for.

The believer of Buddha is thankful even for death itself, the which is the sole means of conquering death. If he be thankful even for death, how much more for the rest of things! He can find a meaning in every form of life. He can perceive a blessing in every change of fortune. He can acknowledge a mission for every individual. He can live in contentment and joy under any conditions. Therefore Lin Tsi (Rin-zai) says: "All the Buddhas might appear before me and I would not be glad. All the Three Regions[FN#280] and h.e.l.ls might suddenly present themselves before me, and I would not fear... . He (an Enlightened person) might get into the fire, and it would not burn him. He might get into water, and it would not drown him. He might be born in h.e.l.l, and he would be happy as if he were in a fair garden. He might be born among Pretas and beasts, and he would not suffer from pain. How can he be so? Because he can enjoy everything.'[FN#281]

[FN#280] (1) Naraka, or h.e.l.l; (2) Pretas, or hungry demons; (3) beasts.

[FN#281] Lin Tsi Luk (Rin-zai-roku).

APPENDIX

ORIGIN OF MAN

(GEN-NIN-RON)

BY

KWEI FUNG TSUNG MIH

THE SEVENTH PATRIARCH OF THE KEGON SECT

TRANSLATED BY

KAITEN NUKARIYA

PREFACE

Tsung Mih (Shu-Mitsu, A.D. 774-841), the author of Yuen Jan Lun ('Origin of Man'), one of the greatest scholars that China ever produced, was born in a Confucianist family of the State of Kwo Cheu.

Having been converted by Tao Yuen (Do-yen), a noted priest of the Zen Sect, he was known at the age of twenty-nine as a prominent member of that sect, and became the Eleventh Patriarch after Bodhidharma, the First Patriarch of the sect, who had come over to China from India about A.D. 520. Some years after he studied under Chino, Kwan (Cho-kwan) the philosophical doctrine of the Avatamsaka School, now known in j.a.pan as the Kegon Sect, and distinguished himself as the Seventh Patriarch of that school. In A.D. 835 he was received in audience by the Emperor Wan Tsung, who questioned him in a general way about the Buddhist doctrines, and bestowed upon him the honourable t.i.tle of Great Virtuous Teacher, together with abundant gifts. The author produced over ninety volumes of books, which include a commentary on Avatamsaka-sutra, one on Purnabuddha-sutra-prasannartha-sutra, and many others. Yuen Jan Lun is one of the shortest of his essays, but it contains all the essential doctrines, respecting the origin of life and of the universe, which are found in Taoism, Confucianism, Hinayanism, and Mahayanism. How important a position it holds among the Buddhist books can be well imagined from the fact that over twenty commentaries were written on it both by the Chinese and the j.a.panese Buddhist scholars. It is said that a short essay under the same t.i.tle by a noted contemporary Confucianist scholar, Han Tui Chi (Kan-tai-s.h.i.+, who flourished 803-823), suggested to him to write a book in order to make clear to the public the Buddhist view on the same subject. Thus be ent.i.tled the book 'Origin of Man,' in spite of his treating of the origin of life and of the universe. Throughout the whole book occur coupled sentences, consisting mostly of the same number of Chinese characters, and consequently while one sentence is too laconic, the other is overladen with superfluous words, put in to make the right number in the balanced group of characters. In addition to this, the text is full of too concise phrases, and often of ambiguous ones, as it is intended to state as briefly as possible all the important doctrines of the Buddhist as well as of the outside schools. On this account the author himself wrote a few notes on the pa.s.sages that lie thought it necessary to explain. The reader will find these notes beginning with 'A' put by the translator to distinguish them from his own.

K. N.

ORIGIN OF MAN[FN#282]

INTRODUCTION