The Religion of the Samurai Part 22

[FN#219] The account is given by Chw.a.n.g Tsz in his book, vol.

xviii., p. 17.

"When they came in, Zze Lu said: 'Your present condition may be called one of extreme distress!' Confucius replied: 'What words are these? When the superior man has free course with his principles, that is what we call his success; when such course is denied, that is what we call his failure. Now I hold in my embrace the principles of righteousness and benevolence, and with them meet the evils of a disordered age; where is the proof of my being in extreme distress?

Therefore, looking inwards and examining myself, I have no difficulties about my principles; though I encounter such difficulties (as the present), I do not lose my virtue. It is when winter's cold is come, and the h.o.a.r-frost and snow are falling, that we know the vegetative power of the pine and cypress. This distress between Khan and Zhai is fortunate for me.' He then took back his lute so that it emitted a tw.a.n.ging sound, and began to play and sing.

(At the same time) Zze Lu hurriedly seized a s.h.i.+eld and began to dance, while Zze Kung said: 'I did not know (before) the height of heaven nor the depth of earth!'"

Thus the good are unfailingly rewarded with their own virtue, and the wholesome consequences of their actions on society at large. And the bad are inevitably recompensed with their own vices, and the injurious effects of their actions on their fellow-beings. This is the unshaken conviction of humanity, past, present, and future. It is the pith and marrow of our moral ideal. It is the crystallization of ethical truths, distilled through long experiences from time immemorial to this day. We can safely approve Edwin Arnold, as he says:

"Lo I as hid seed shoots after rainless years, So good and evil, pains and pleasures, hates And loves, and all dead deeds come forth again, Bearing bright leaves, or dark, sweet fruit or sour."

Longfellow also says:

"No action, whether foul or fair, Is ever done, but it leaves somewhere A record-as a blessing or a curse."

9. Retribution[FN#220] in the Past, the Present, and the Future Life.

Then a question suggests itself: If there be no soul that survives body (as shown in the preceding chapter), who will receive the retributions of our actions in the present life? To answer this question, we have to restate our conviction that life is one and the same; in other words, the human beings form one life or one self--that is to say, our ancestors in the past formed man's past life. We ourselves now form man's present life, and our posterity will form the future life. Beyond all doubt, all actions of man in the past have brought their fruits on the present conditions of man, and all actions of the present man are sure to influence the conditions of the future man. To put it in another way, we now reap the fruits of what we sowed in our past life (or when we lived as our fathers), and again shall reap the fruits of what we now sow in our future life (or when we shall live as our posterity).

There is no exception to this rigorous law of retribution, and we take it as the will of Buddha to leave no action without being retributed. Thus it is Buddha himself who kindles our inward fire to save ourselves from sin and crimes. We must purge out all the stains in our hearts, obeying Buddha's command audible in the innermost self of ours. It is the great mercy of His that, however sinful, superst.i.tious, wayward, and thoughtless, we have still a light within us which is divine in its nature. When that light s.h.i.+nes forth, all sorts of sin are destroyed at once. What is our sin, after all? It is nothing but illusion or error originating in ignorance and folly.

How true it is, as an Indian Mahayanist declares, that 'all frost and the dewdrops of sin disappear in the suns.h.i.+ne of wisdom!'[FN#221]

Even if we might be imprisoned in the bottomless bell, yet let once the Light of Buddha s.h.i.+ne upon us, it would be changed into heaven.

Therefore the author of Mahakarunika-sutra[FN#222] says: "When I climb the mountain planted with swords, they would break under my tread. When I sail on the sea of blood, it will be dried up. When I arrive at Hades, they will be ruined at once."

[FN#220] The retribution cannot be explained by the doctrine of the transmigration of the soul, for it is incompatible with the fundamental doctrine of non-soul. See Abhidharmamahavibhasa-castra, vol. cxiv.

[FN#221] Samantabhadra-dhyana-sutra.

[FN#222] Nanjo's Catalogue, No. 117.

10. The Eternal Life as taught by Professor Munsterberg.

Some philosophical pessimists undervalue life simply because it is subject to limitation. They ascribe all evils to that condition, forgetting that without limitation life is a mere blank. Suppose our sight could see all things at once, then sight has no value nor use for us, because it is life's purpose to choose to see one thing or another out of many; and if all things be present at once before us through sight, it is of no purpose. The same is true of intellect, bearing, smell, touch, feeling, and will. If they be limitless, they cease to be useful for us. Individuality necessarily implies limitation, hence if there be no limitation in the world, then there is no room for individuality. Life without death is no life at all.

Professor Hugo Munsterberg finds no value, so it seems to me, in 'such life as beginning with birth and ending with death.' He says:[FN#223] "My life as a causal system of physical and psychological processes, which lies spread out in time between the dates of my birth and of my death, will come to an end with my last breath; to continue it, to make it go on till the earth falls into the sun, or a billion times longer, would be without any value, as that kind of life which is nothing but the mechanical occurrence of physiological and psychological phenomena had as such no ultimate value for me or for you, or for anyone, at any time. But my real life, as a system of interrelated-will-att.i.tudes, has nothing before or after because it is beyond time. It is independent of birth and death because it cannot be related to biological events; it is not born, and will not die; it is immortal; all possible thinkable time is enclosed in it; it is eternal."

[FN#223] 'The Eternal Life,' p. 26.

Professor Munsterberg tries to distinguish sharply life as the causal system of physiological and psychological processes, and life as a system of interrelated-will-att.i.tudes, and denounces the former as fleeting and valueless, in order to prize the latter as eternal and of absolute value. How could he, however, succeed in his task unless he has two or three lives, as some animals are believed to have? Is it not one and the same life that is treated on the one hand by science as a system of physiological and psychological processes, and is conceived on the other by the Professor himself as a system of interrelated-will-att.i.tudes? It is true that science treats of life as it is observed in time, s.p.a.ce, and causality, and it estimates it of no value, since to estimate the value of things is no business of science. The same life observed as a system of interrelated-will-att.i.tudes is independent of time, s.p.a.ce, and causality as he affirms. One and the same life includes both phases, the difference being in the points of view of the observers.

Life as observed only from the scientific point of view is bare abstraction; it is not concrete life; nor is life as observed only in the interrelated-will-att.i.tude point of view the whole of life. Both are abstractions. Concrete life includes both phases. Moreover, Professor Munsterberg sees life in the relations.h.i.+p entirely independent-of time, s.p.a.ce, and causality, saying: "If you agree or disagree with the latest act of the Russian Czar, the only significant relation which exists between him and you has nothing to do with the naturalistic fact that geographically 'an ocean lies between you; and if you are really a student of Plato, your only important relation to the Greek philosopher has nothing to do with the other naturalistic fact that biologically two thousand years lie between you"; and declares life (seen from that point of view) to be immortal and eternal. This is as much as to say that life, when seen in the relations.h.i.+p independent of time and s.p.a.ce, is independent of time and s.p.a.ce-that is, immortal and eternal. Is it not mere tautology? He is in the right in insisting that life can be seen from the scientific point of view as a system of physiological and psychological processes, and at the same time as a system of interrelated-will-att.i.tudes independent of time and s.p.a.ce. But he cannot by that means prove the existence of concrete individual life which is eternal and immortal, because that which is independent of time and s.p.a.ce is the relations.h.i.+p in which he observes life, but not life itself. Therefore we have to notice that life held by Professor Munsterberg to be eternal and immortal is quite a different thing from the eternal life or immortality of soul believed by common sense.

11. Life in the Concrete.

Life in the concrete, which we are living, greatly differs from life in the abstract, which exists only in the cla.s.s-room. It is not eternal; it is fleeting; it is full of anxieties, pains, struggles, brutalities, disappointments, and calamities. We love life, however, -not only for its smoothness, but for its roughness; not only for its pleasure, but for its pain; not only for its hope, but for its fear; not only for its flowers, but for its frost and snow. As Issai[FN#224] (Sato) has aptly put it: "Prosperity is like spring, in which we have green leaves and flowers wherever we go; while adversity is like winter, in which we have snow and ice. Spring, of course, pleases us; winter, too, displeases us not." Adversity is salt to our lives, as it keeps them from corruption, no matter how bitter to taste it way be. It is the best stimulus to body and mind, since it brings forth latent energy that may remain dormant but for it. Most people hunt after pleasure, look for good luck, hunger after success, and complain of pain, ill-luck, and failure. It does not occur to them that 'they who make good luck a G.o.d are all unlucky men,' as George Eliot has wisely observed. Pleasure ceases to be pleasure when we attain to it; another sort of pleasure displays itself to tempt us. It is a mirage, it beckons to us to lead us astray. When an overwhelming misfortune looks us in the face, our latent power is sure to be aroused to grapple with it. Even delicate girls exert the power of giants at the time of emergency; even robbers or murderers are found to be kind and generous when we are thrown into a common disaster. Troubles and difficulties call forth our divine force, which lies deeper than the ordinary faculties, and which we never before dreamed we possessed.

[FN#224] A noted scholar (1772-1859) and author, who belonged to the w.a.n.g School of Confucianism. See Gen-s.h.i.+-roku.

12. Difficulties are no Match for the Optimist.

How can we suppose that we, the children of Buddha, are put at the mercy of petty troubles, or intended to be crushed by obstacles? Are we not endowed with inner force to fight successfully against obstacles and difficulties, and to wrest trophies of glory from hards.h.i.+ps? Are we to be slaves to the vicissitudes of fortune? Are we doomed to be victims for the jaws of the environment? It is not external obstacles themselves, but our inner fear and doubt that prove to be the stumbling-blocks in the path to success; not material loss, but timidity and hesitation that ruin us for ever.

Difficulties are no match for the optimist, who does not fly from them, but welcomes them. He has a mental prism which can separate the insipid white light of existence into bright hues. He has a mental alchemy by which he can produce golden instruction out of the dross of failure. He has a spiritual magic which makes the nectar of joy out of the tears of sorrow. He has a clairvoyant eye that can perceive the existence of hope through the iron walls of despair.

Prosperity tends to make one forget the grace of Buddha, but adversity brings forth one's religious conviction. Christ on the cross was more Christ than Jesus at the table. Luther at war with the Pope was more Luther than he at peace. Nichi-ren[FN#225] laid the foundation of his church when sword and sceptre threatened him with death. s.h.i.+n-ran[FN#226] and Hen-en[FN#227] established their respective faiths when they were exiled. When they were exiled, they complained not, resented not, regretted not, repented not, lamented not, but contentedly and joyously they met with their inevitable calamity and conquered it. Ho-nen is said to have been still more joyous and contented when be bad suffered from a serious disease, because he had the conviction that his desired end was at hand.

[FN#225] The founder (1222-1282) of the Nichi Ren Sect, who was exiled in 1271 to the Island of Sado. For the history and doctrine of the Sect, see I A Short History of the Twelve j.a.panese Buddhist Sects,' by B. Nanjo, pp. 132-147.

[FN#226] The founder (1173-1262) of the s.h.i.+n Sect, who was banished to the province of Eechigo in 1207. See Nanjo's 'History,' pp.

122-131.

[FN#227] The founder (1131 1212) of the Jo Do Sect, who was exiled to the Island of Tosa in 1207. See Nanjo's 'History,' pp. 104-113.

A Chinese monk, E Kwai by name, one day seated himself in a quiet place among hills and practised Dhyana. None was there to disturb the calm enjoyment of his meditation. The genius of the hill was so much stung by his envy that he made up his mind to break by surprise the mental serenity of the monk. Having supposed nothing ordinary would be effective, he appeared all on a sudden before the man, a.s.suming the frightful form of a headless monster. E Kwai being disturbed not a whit, calmly eyed the monster, and observed with a smile: "Thou hast no head, monster! How happy thou shouldst be, for thou art in no danger of losing thy head, nor of suffering from headache!"

Were we born headless, should we not be happy, as we have to suffer from no headache? Were we born eyeless, should we not be happy, as we are in no danger of suffering from eye disease? Ho Ki Ichi,[FN#228] a great blind scholar, was one evening giving a lecture, without knowing that the light had been put out by the wind.

When his pupils requested him to stop for a moment, he remarked with a smile: "Why, how inconvenient are your eyes!" Where there is contentment, there is Paradise.

[FN#228] Hanawa (1746-1821), who published Gun-sho-rui-zu in 1782.

13. Do Thy Best and Leave the Rest to Providence.

There is another point of view which enables us to enjoy life. It is simply this, that everything is placed in the condition best for itself, as it is the sum total of the consequences of its actions and reactions since the dawn of time. Take, for instance, the minutest grains of dirt that are regarded by us the worst, lifeless, valueless, mindless, inert matter. They are placed in their best condition, no matter how poor and worthless they may seem. They can never become a thing higher nor lower than they. To be the grains of dirt is best for them. But for these minute microcosms, which, flying in the air, reflect the sunbeams, we could have no azure sky.

It is they that scatter the sun's rays in mid-air and send them into our rooms. It is also these grains of dirt that form the nuclei of raindrops and bring seasonable rain. Thus they are not things worthless and good for nothing, but have a hidden import and purpose in their existence. Had they mind to think, heart to feel, they should be contented and happy with their present condition.

Take, for another example, the flowers of the morning glory. They bloom and smile every morning, fade and die in a few hours. How fleeting and ephemeral their lives are! But it is that short life itself that makes them frail, delicate, and lovely. They come forth all at once as bright and beautiful as a rainbow or as the Northern light, and disappear like dreams. This is the best condition for them, because, if they last for days together, the morning glory shall no longer be the morning glory. It is so with the cherry-tree that puts forth the loveliest flowers and bears bitter fruits. It is so with the apple-tree, which bears the sweetest of fruits and has ugly blossoms. It is so with animals and men. Each of them is placed in the condition best for his appointed mission.

The newly-born baby sucks, sleeps, and cries. It can do no more nor less. Is it not best for it to do so? When it attained to its boyhood, he goes to school and is admitted to the first-year cla.s.s.

He cannot be put in a higher nor lower cla.s.s. It is best for him to be the first-year cla.s.s student. When his school education is over, he may get a position in society according to his abilities, or may lead a miserable life owing to his failure of some sort or other. In any case he is in a position best for his special mission ordained by Providence or the Hum-total of the fruits of his actions and reactions since all eternity. He should be contented and happy, and do what is right with might and main. Discontent and vexation only make him more worthy of his ruin Therefore our positions, no matter, how high or low, no matter how favourable or unfavourable our environment, we are to be cheerful. "Do thy best and leave the rest to Providence," says a Chinese adage. Longfellow also says:

"Do thy best; that is best.

Leave unto thy Lord the rest."