The Religion of the Samurai Part 14

Lastly, we experience that there lies deeply rooted within us Enlightened Consciousness, which neither psychologists treat of nor philosophers believe in, but which Zen teachers expound with strong conviction. Enlightened Consciousness is, according to Zen, the centre of spiritual life. It is the mind of minds, and the consciousness of consciousness. It is the Universal Spirit awakened in the human mind. It is not the mind that feels joy or sorrow; nor is it the mind that reasons and infers; nor is it the mind that fancies and dreams; nor is it the mind that hopes and fears; nor is it the mind that distinguishes good from evil. It is Enlightened Consciousness that holds communion with Universal Spirit or Buddha, and realizes that individual lives are inseparably united, and of one and the same nature with Universal Life. It is always bright as a burnished mirror, and cannot be dimmed by doubt and ignorance. It is ever pure as a lotus flower, and cannot be polluted by the mud of evil and folly. Although all sentient beings are endowed with this Enlightened Consciousness, they are not aware of its existence, excepting men who can discover it by the practice of Meditation.

Enlightened consciousness is often called Buddha-nature, as it is the real nature of Universal Spirit. Zen teachers compare it with a precious stone ever fresh and pure, even if it be buried in the heaps of dust. Its divine light can never be extinguished by doubt or fear, just as the sunlight cannot be destroyed by mist and cloud.

Let us quote a Chinese Zen poet to see how Zen treats of it:[FN#153]

"I have an image of Buddha, The worldly people know it not.

It is not made of clay or cloth, Nor is it carved out of wood, Nor is it moulded of earth nor of ashes.

No artist can paint it; No robber can steal it.

There it exists from dawn of time.

It's clean, although not swept and wiped.

Although it is but one, Divides itself to a hundred thousand million forms."

[FN#153] See Zen-gaku-ho-ten.

16. Buddha Dwelling in the Individual Mind.

Enlightened Consciousness in the individual mind acquires for its possessor, not a relative knowledge of things as his intellect does, but the profoundest insight in reference to universal brotherhood of all beings, and enables him to understand the absolute holiness of their nature, and the highest goal for which all of them are making.

Enlightened Consciousness once awakened within us serves as a guiding principle, and leads us to hope, bliss, and life; consequently, it is called the Master[FN#154] of both mind and body. Sometimes it is called the Original[FN#155] Mind, as it is the mind of minds. It is Buddha dwelling in individuals. You might call it G.o.d in man, if you like. The following dialogues all point to this single idea:

On one occasion a butcher, who was used to kill one thousand sheep a day, came to Gotama, and, throwing down his butcher-knife, said "I am one of the thousand Buddhas." "Yes, really," replied Gotama. A monk, Hwui Chao (E-cha) by name, asked Pao Yen (Ho-gen): "What is Buddha?" "You are Hwui Chao," replied the master. The same question was put to Sheu Shan (Shu-zan), Chi Man (Chi-mon), and Teu Tsz (To-s.h.i.+), the first of whom answered: "A bride mounts on a donkey and her mother-in-law drives it;" and the second: "He goes barefooted, his sandals being worn out;" while the third rose from his chair and stood still without saying a word. Chwen Hih (Fu-kiu) explains this point in unequivocal terms: "Night after night I sleep with Buddha, and every morning I get up with Him. He accompanies me wherever I go. When I stand or sit, when I speak or be mute, when I am out or in, He never leaves me, even as a shadow accompanies body. Would you know where He is? Listen to that voice and word."[FN#156]

[FN#154] It is often called the Lord or Master of mind.

[FN#155] Another name for Buddha is the Original Mind"

(Kechi-myaku-ron).

[FN#156] For such dialogues, see Sho-yo-roku, Mu-mon-kan, Heki-gan-shu. Fu-kiu's words are repeatedly quoted by Zen masters.

17. Enlightened Consciousness is not an Intellectual Insight.

Enlightened Consciousness is not a bare intellectual insight, for it is full of beautiful emotions. It loves, caresses, embraces, and at the same time esteems all beings, being ever merciful to them. It has no enemies to conquer, no evil to fight with, but constantly finds friends to help, good to promote. Its warm heart beats in harmony with those of all fellow beings. The author of Brahmajala-sutra fully expresses this idea as he says: "All women are our mothers; all men our fathers; all earth and water our bodies in the past existences; all fire and air our essence."

Thus relying on our inner experience, which is the only direct way of knowing Buddha, we conceive Him as a Being with profound wisdom and boundless mercy, who loves all beings as His children, whom He is fostering, bringing up, guiding, and teaching. "These three worlds are His, and all beings living in them are His children."[FN#157]

"The Blessed One is the mother of all sentient beings, and gives them all the milk of mercy."[FN#158] Some people named Him Absolute, as He is all light, all hope, all mercy, and all wisdom; some, Heaven, as He is high and enlightened; some, G.o.d, as He is sacred and mysterious; some, Truth, as He is true to Himself; some, Buddha, as He is free from illusion; some, Creator, as He is the creative force immanent in the universe; some, Path, as He is the Way we must follow; some, Unknowable, as He is beyond relative knowledge; some, Self, as He is the Self of individual selves. All these names are applied to one Being, whom we designate by the name of Universal Life or Spirit.

[FN#157] Saddharma-pundarika-sutra.

[FN#158] Mahaparinirvana-sutra.

18. Our Conception of Buddha is not Final.

Has, then, the divine nature of Universal Spirit been completely and exhaustively revealed in our Enlightened Consciousness? To this question we should answer negatively, for, so far as our limited experience is concerned, Universal Spirit reveals itself as a Being with profound wisdom and boundless mercy; this, nevertheless, does not imply that the conception is the only possible and complete one.

We should always bear in mind that the world is alive, and changing, and moving. It goes on to disclose a new phase, or to add a new truth. The subtlest logic of old is a mere quibble of nowadays. The miracles of yesterday are the commonplaces of to-day. Now theories are formed, new discoveries are made, only to give their places to newer theories are discoveries. New ideals realized or new desires satisfied are sure to awaken newer and stronger desires. Not an instant life remains immutable, but it rushes on, amplifying and enriching itself from the dawn of time to the end of eternity.

Therefore Universal Life may in the future possibly unfold its new spiritual content, yet unknown to us because it has refined, lifted up, and developed living beings from the amba to man, increasing the intelligence and range of individuals, until highly civilized man emerge into the plane of consciousness-consciousness of divine light in him. Thus to believe in Buddha is to be content and thankful for the grace of His, and to hope for the infinite unfoldment of His glories in man.

19. How to Wors.h.i.+p Buddha.

The author of Vimalakirtti-nirdeca-sutra well explains our att.i.tude towards Buddha when he says: "We ask Buddha for nothing. We ask Dharma for nothing. We ask Samgha for nothing." Nothing we ask of Buddha. No worldly success, no rewards in the future life, no special blessing. Hw.a.n.g Pah (O-baku) said: "I simply wors.h.i.+p Buddha.

I ask Buddha for nothing. I ask Dharma for nothing. I ask Samgha for nothing." Then a prince[FN#159] questioned him: "You ask Buddha for nothing. You ask Dharma for nothing. You ask Samgha for nothing.

What, then, is the use of your wors.h.i.+p?" The Prince earned a slap as an answer to his utilitarian question.[FN#160] This incident well ill.u.s.trates that wors.h.i.+p, as understood by Zen masters, is a pure act of thanksgiving, or the opening of the grateful heart; in other words, the disclosing of Enlightened Consciousness. We are living the very life of Buddha, enjoying His blessing, and holding communion with Him through speech, thought, and action. The earth is not 'the vale of tears,' but the glorious creation of Universal Spirit; nor man 'the poor miserable sinner' but the living altar of Buddha Himself. Whatever we do, we do with grateful heart and pure joy sanctioned by Enlightened Consciousness; eating, drinking, talking, walking, and every other work of our daily life are the wors.h.i.+p and devotion. We agree with Margaret Fuller when she says: "Reverence the highest; have patience with the lowest; let this day's performance of the meanest duty be thy religion. Are the stars too distant? Pick up the pebble that lies at thy feet, and from it learn all."

[FN#159] Afterwards the Emperor Suen Tsung (Sen-so), of the Tang dynasty.

[FN#160] For the details, see Heki-gan-shu.

CHAPTER V

THE NATURE OF MAN

1. Man is Good-natured according to Mencius.[FN#161]

Oriental scholars, especially the Chinese men of letters, seem to have taken so keen an interest in the study of human nature that they proposed all the possible opinions respecting the subject in question-namely, (1) man is good-natured; (2) man is bad-natured; (3) man is good-natured and bad-natured as well; (4) man is neither good-natured nor bad-natured. The first of these opinions was proposed by a most reputed Confucianist scholar, Mencius, and his followers, and is still adhered to by the majority of the j.a.panese and the Chinese Confucianists. Mencius thought it as natural for man to do good as it is for the gra.s.s to be green. 'Suppose a person has happened,' he would say, 'to find a child on the point of tumbling down into a deep well. He would rescue it even at the risk of his life, no matter how morally degenerated he might be. He would have no time to consider that his act might bring him some reward from its parents, or a good reputation among his friends and fellow-citizens.

He would do it barely out of his inborn good-nature.' After enumerating some instances similar to this one, Mencius concludes that goodness is the fundamental nature of man, even if he is often carried away by his brutal disposition.

[FN#161] Mencius (372-282 B.C.) is regarded as the best expounder of the doctrine of Confucius. There exists a well-known work of his, ent.i.tled after his own name. See 'A History of Chinese Philosophy,'

by R. Endo, and also 'A History of Chinese Philosophy' (pp. 38-50), by G. Nakauchi.

2. Man is Bad-natured according to Siun Tsz[FN#162] (Jun-s.h.i.+).

The weaknesses of Mencius's theory are fully exposed by another diametrically opposed theory propounded by Siun Tsz (Jun-s.h.i.+) and his followers. 'Man is bad-natured,' says Siun Tsz, 'since he has inborn l.u.s.t, appet.i.te, and desire for wealth. As he has inborn l.u.s.t and appet.i.te, he is naturally given to intemperance and wantonness. As he has inborn desire for wealth, he is naturally inclined to quarrel and fight with others for the sake of gain.' Leave him without discipline or culture, he would not be a whit better than the beast.

His virtuous acts, such as charity, honesty, propriety, chast.i.ty, truthfulness, are conduct forced by the teachings of ancient sages against his natural inclination. Therefore vices are congenial and true to his nature, while virtues alien and untrue to his fundamental nature.

[FN#162] Siun Tsz's date is later by some fifty years than Mencius.

Siun Tsz gives the reason why man seeks after morality, saying that man seeks what he has not, and that he seeks after morality simply because he has not morality, just as the poor seek riches. See 'A History of Chinese Philosophy' (pp. 51-60), by G. Nakauchi, and 'A History of Development of Chinese Thought,' by R. Endo.

These two theories are not only far from throwing light on the moral state of man, but wrap it in deeper gloom. Let us raise a few questions by way of refutation. If man's fundamental nature be good, as Mencius maintains, why is it easy for him to be vicious without instruction, while he finds it hard to be virtuous even with instruction. If you contend that good is man's primary nature and evil the secondary one, why is be so often overpowered by the secondary nature? If you answer saying that man is good-natured originally, but he acquires the secondary nature through the struggle for existence, and it gradually gains power over the primary nature by means of the same cause, then the primitive tribes should be more virtuous than the highly civilized nations, and children than grownup people. Is this not contrary to fact?