The Religion of the Samurai Part 5

[FN#67] The Lin Tsi school was started by Nan Yoh, a prominent disciple of the Sixth Patriarch, and completed by Lin Tsi or Rin Zai.

The introduction of Zen into the island empire is dated as early as the seventh century;[FN#68] but it was in 1191 that it was first established by Ei-sai, a man of bold, energetic nature. He crossed the sea for China at the age of twenty-eight in 1168, after his profound study of the whole Tripitaka[FN#69] for eight years in the Hi-yei Monastery[FN#70] the then centre of j.a.panese Buddhism.

[FN#68] Zen was first introduced into j.a.pan by Do sha (629-700) as early as 653-656, at the time when the Fifth Patriarch just entered his patriarchal career. Do-sho went over to China in 653, and met with Huen Tsang, the celebrated and great scholar, who taught him the doctrine of the Dharma-laksana. It was Huen Tsang who advised Do-sho to study Zen under Hwui Man (E-man). After returning home, he built a Meditation Hall for the purpose of practising Zen in the Gan-go monastery, Nara. Thus Zen was first transplanted into j.a.pan by Do-sho, but it took no root in the soil at that time.

Next a Chinese Zen teacher, I Kung (Gi-ku), came over to j.a.pan in about 810, and under his instruction the Empress Danrin, a most enthusiastic Buddhist, was enlightened. She erected a monastery named Dan-rin-ji, and appointed I Kung the abbot of it for the sake of propagating the faith. It being of no purpose, however, I Kung went back to China after some years.

Thirdly, Kaku-a in 1171 went over to China, where he studied Zen under Fuh Hai (Buk-kai), who belonged to the Yang Ki (Yo-gi) school, and came home after three years. Being questioned by the Emperor Taka-kura (1169-1180) about the doctrine of Zen, he uttered no word, but took up a flute and played on it. But his first note was too high to be caught by the ordinary ear, and was gone without producing any echo in the court nor in society at large.

[FN#69] The three divisions of the Buddhist canon, viz.:

(1) Sutra-pitaka, or a collection of doctrinal books.

(2) Vinaya-pitaka, or a collection of works on discipline.

(3) Abhidharma-pitaka, or a collection of philosophical and expository works.

[FN#70] The great monastery erected in 788 by Sai-cho (767-822), the founder of the j.a.panese Ten Dai Sect, known as Den Gyo Dai s.h.i.+.

After visiting holy places and great monasteries, he came home, bringing with him over thirty different books on the doctrine of the Ten-Dai Sect.[FN#71] This, instead of quenching, added fuel to his burning desire for adventurous travel abroad. So he crossed the sea over again in 1187, this time intending to make pilgrimage to India; and no one can tell what might have been the result if the Chinese authorities did not forbid him to cross the border. Thereon he turned his attention to the study of Zen, and after five years'

discipline succeeded in getting sanction for his spiritual attainment by the Hu Ngan (Kio-an), a noted master of the Rin Zai school, the then abbot of the monastery of Tien Tung Shan (Ten-do-san). His active propaganda of Zen was commenced soon after his return in 1191 with splendid success at a newly built temple[FN#72] in the province of Chiku-zen. In 1202 Yori-iye, the Shogun, or the real governor of the State at that time, erected the monastery of Ken-nin-ji in the city of Kyo-to, and invited him to proceed to the metropolis.

Accordingly he settled himself down in that temple, and taught Zen with his characteristic activity.

[FN#71] The sect was named after its founder in China, Chi I (538-597), who lived in the monastery of Tien Tai Shan (Ten-dai-san), and was called the Great Teacher of Tien Tai. In 804 Den-gyo went over to China by the Imperial order, and received the transmission of the doctrine from Tao Sui (Do-sui), a patriarch of the sect. After his return he erected a monastery on Mount Hi-yei, which became the centre of Buddhistic learning.

[FN#72] He erected the monastery of Sho-f.u.ku-ji in 1195, which is still prospering.

This provoked the envy and wrath of the Ten Dai and the s.h.i.+n Gon[FN#73] teachers, who presented memorials to the Imperial court to protest against his propagandism of the new faith. Taking advantage of the protests, Ei-sai wrote a book ent.i.tled Ko-zen-go-koku-ron ('The Protection of the State by the Propagation of Zen'), and not only explained his own position, but exposed the ignorance[FN#74] of the protestants. Thus at last his merit was appreciated by the Emperor Tsuchi-mikado (1199-1210), and he was promoted to So Jo, the highest rank in the Buddhist priesthood, together with the gift of a purple robe in 1206. Some time after this he went to the city of Kama-kura, the political centre, being invited by Sane-tomo, the Shogun, and laid the foundation of the so-called Kama-kura Zen, still prospering at the present moment.

[FN#73] The s.h.i.+n Gon or Mantra Sect is based on Mahavairocanabhi-sambodhi-sutra, Vajracekhara-sutra, and other Mantra-sutras. It was established in China by Vajrabodhi and his disciple Amoahavajra, who came from India in 720. Ku kai (774-835), well known as Ko Bo Dai s.h.i.+, went to China in 804, and received the transmission of the doctrine from Hwui Kwo (Kei-ka), a, disciple of Amoghavajra. In 806 he came back and propagated the faith almost all over the country. For the detail see 'A Short History of the Twelve j.a.panese Buddhist Sects' (chap. viii.), by Dr. Nanjo.

[FN#74] Sai-cho, the founder of the j.a.panese Ten Dai Sect, first learned the doctrine of the Northern School of Zen under Gyo-hyo (died in 797), and afterwards he pursued the study of the same faith under Siao Jan in China. Therefore to oppose the propagation of Zen is, for Ten Dai priests, as much as to oppose the founder of their own sect.

2. The Introduction of the So-To School[FN#75] of Zen.

[FN#75] This school was started by Tsing-Yuen (Sei-gen), an eminent disciple of the Sixth Patriarch, and completed by Tsing Shan (To-zan).

Although the Rin Zai school was, as mentioned above, established by Ei-sai, yet he himself was not a pure Zen teacher, being a Ten Dai scholar as well as an experienced practiser of Mantra. The first establishment of Zen in its purest form was done by Do-gen, now known as Jo Yo Dai s.h.i.+. Like Ei-sai, he was admitted into the Hi-yei Monastery at an early age, and devoted himself to the study of the Canon. As his scriptural knowledge increased, he was troubled by inexpressible doubts and fears, as is usual with great religious teachers. Consequently, one day he consulted his uncle, Ko-in, a distinguished Ten Dai scholar, about his troubles. The latter, being unable to satisfy him, recommended him Ei-sai, the founder of the new faith. But as Ei-sai died soon afterwards, he felt that he had no competent teacher left, and crossed the sea for China, at the age of twenty-four, in 1223. There he was admitted into the monastery of Tien Tung Shan (Ten-do-san), and a.s.signed the lowest seat in the hall, simply because be was a foreigner. Against this affront he strongly protested. In the Buddhist community, he said, all were brothers, and there was no difference of nationality. The only way to rank the brethren was by seniority, and he therefore claimed to occupy his proper rank. n.o.body, however, lent an ear to the poor new-comer's protest, so he appealed twice to the Chinese Emperor Ning Tsung (1195-1224), and by the Imperial order he gained his object.

After four years' study and discipline, he was Enlightened and acknowledged as the successor by his master Ju Tsing (Nyo-jo died in 1228), who belonged to the Tsao Tung (So To) school. He came home in 1227, bringing with him three important Zen books.[FN#76] Some three years he did what Bodhidharma, the Wall-gazing Brahmin, had done seven hundred years before him, retiring to a hermitage at f.u.ka-kusa, not very far from Kyo-to. Just like Bodhidharma, denouncing all worldly fame and gain, his att.i.tude toward the world was diametrically opposed to that of Ei-sai. As we have seen above, Ei-sai never shunned, but rather sought the society of the powerful and the rich, and made for his goal by every means. But to the Sage of f.u.ka-kusa, as Do-gen was called at that time, pomp and power was the most disgusting thing in the world. Judging from his poems, be seems to have spent these years chiefly in meditation; dwelling now on the transitoriness of life, now on the eternal peace of Nirvana; now on the vanities and miseries of the world; now listening to the voices of Nature amongst the hills; now gazing into the brooklet that was, as he thought, carrying away his image reflected on it into the world.

[FN#76] (1) Pao King San Mei (Ho-kyo-san-mai, 'Precious Mirror Samadhi'), a metrical exposition of Zen, by Tung Shan (To-zan, 806-869), one of the founders of the So To school. (2) Wu Wei Hien Hueh (Go-i-ken-ketsu. 'Explanation of the Five Categories'), by Tung Shan and his disciple Tsao Shan (So-zan). This book shows us how Zen was systematically taught by the authors. (3) Pih Yen Tsih (Heki-gan-shu, 'A Collection and Critical Treatment of Dialogues'), by Yuen Wu.

3. The Characteristics of Do-gen, the Founder of the j.a.panese So To Sect.

In the meantime seekers after a new truth gradually began to knock at his door, and his hermitage was turned into a monastery, now known as the Temple of Ko-sho-ji.[FN#77] It was at this time that many Buddhist scholars and men of quality gathered about him but the more popular he became the more disgusting the place became to him. His hearty desire was to live in a solitude among mountains, far distant from human abodes, where none but falling waters and singing birds could disturb his delightful meditation. Therefore he gladly accepted the invitation of a feudal lord, and went to the province of Echi-zen, where his ideal monastery was built, now known as Ei-hei-ji.[FN#78]

[FN#77] It was in this monastery (built in 1236) that Zen was first taught as an independent sect, and that the Meditation Hall was first opened in j.a.pan. Do-gen lived in the monastery for eleven years, and wrote some of the important books. Za-zen-gi ('The Method of Practising the Cross-legged Meditation') was written soon after his return from China, and Ben-do-wa and other essays followed, which are included in his great work, ent.i.tled s...o...b..-gen-zo) ('The Eye and Treasury of the Right Law').

[FN#78] The monastery was built in 1244 by Yos.h.i.+-s.h.i.+ge (Hatano), the feudal lord who invited Do-gen. He lived in Ei-hei-ji until his death, which took place in 1253. It is still flouris.h.i.+ng as the head temple of the So To Sect.

In 1247, being requested by Toki-yori, the Regent General (1247-1263), he came down to Kama-kura, where he stayed half a year and went back to Ei-hei-ji. After some time Toki-yori, to show his grat.i.tude for the master, drew up a certificate granting a large tract of land as the property of Ei-hei-ji, and handed it over to Gen-myo, a disciple of Do-gen. The carrier of the certificate was so pleased with the donation that he displayed it to all his brethren and produced it before the master, who severely reproached him saying: "O, shame on thee, wretch! Thou art -defiled by the desire of worldly riches even to thy inmost soul, just as noodle is stained with oil. Thou canst not be purified from it to all eternity. I am afraid thou wilt bring shame on the Right Law." On the spot Gen-myo was deprived of his holy robe and excommunicated. Furthermore, the master ordered the 'polluted' seat in the Meditation Hall, where Gen-myo was wont to sit, to be removed, and the 'polluted' earth under the seat to be dug out to the depth of seven feet.

In 1250 the ex-Emperor Go-sa-ga (1243-1246) sent a special messenger twice to the Ei-hei monastery to do honour to the master with the donation of a purple robe, but he declined to accept it. And when the mark of distinction was offered for the third time, he accepted it, expressing his feelings by the following verses:

"Although in Ei-hei's vale the shallow waters leap, Yet thrice it came, Imperial favour deep.

The Ape may smile and laugh the Crane At aged Monk in purple as insane."

He was never seen putting on the purple robe, being always clad in black, that was better suited to his secluded life.

4. The Social State of j.a.pan when Zen was established by Ei-sai and Do-gen.

Now we have to observe the condition of the country when Zen was introduced into j.a.pan by Ei-sai and Do-gen. n.o.bilities that had so long governed the island were n.o.bilities no more. Enervated by their luxuries, effeminated by their ease, made insipient by their debauchery, they were entirely powerless. All that they possessed in reality was the nominal rank and hereditary birth. On the contrary, despised as the ignorant, sneered at as the upstart, put in contempt as the vulgar, the Samurai or military cla.s.s had everything in their hands. It was the time when Yori-tomo[FN#79] (1148-1199) conquered all over the empire, and established the Samurai Government at Kama-kura. It was the time when even the emperors were dethroned or exiled at will by the Samurai. It was the time when even the Buddhist monks[FN#80] frequently took up arms to force their will.

It was the time when j.a.pan's independence was endangered by Kublai, the terror of the world. It was the time when the whole nation was full of martial spirit. It is beyond doubt that to these rising Samurais, rude and simple, the philosophical doctrines of Buddhism, represented by Ten Dai and s.h.i.+n Gon, were too complicated and too alien to their nature. But in Zen they could find something congenial to their nature, something that touched their chord of sympathy, because Zen was the doctrine of chivalry in a certain sense.

[FN#79] The Samurai Government was first established by Yoritomo, of the Minamoto family, in 1186, and j.a.pan was under the control of the military cla.s.s until 1867, when the political power was finally restored to the Imperial house.

[FN#80] They were degenerated monks (who were called monk-soldiers), belonging to great monasteries such as En-ryaku-ji (Hi-yei), Ko-f.u.ku-ji (at Nara), Mi-i-dera, etc.

5. The Resemblance of the Zen Monk to the Samurai.

Let us point out in brief the similarities between Zen and j.a.panese chivalry. First, both the Samurai and the Zen monk have to undergo a strict discipline and endure privation without complaint. Even such a prominent teacher as Ei-sai, for example, lived contentedly in such needy circ.u.mstances that on one occasion[FN#81] he and his disciples had nothing to eat for several days. Fortunately, they were requested by a believer to recite the Scriptures, and presented with two rolls of silk. The hungry young monks, whose mouths watered already at the expectation of a long-looked-for dinner, were disappointed when that silk was given to a poor man, who called on Ei-sai to obtain some help. Fast continued for a whole week, when another poor follow came in and asked Ei-sai to give something. At this time, having nothing to show his substantial mark of sympathy towards the poor, Ei-sai tore off the gilt glory of the image of Buddha Bhecajya and gave it. The young monks, bitten both by hunger and by anger at this outrageous act to the object of wors.h.i.+p, questioned Ei-sai by way of reproach: "Is it, sir, right for us Buddhists to demolish the image of a Buddha?" "Well," replied Ei-sai promptly, "Buddha would give even his own life for the sake of suffering people. How could he be reluctant to give his halo?" This anecdote clearly shows us self-sacrifice is of first importance in the Zen discipline.

[FN#81] The incident is told by Do-gen in his Zui-mon-ki.

6. The Honest Poverty of the Zen Monk and the Samurai.

Secondly, the so-called honest poverty is a characteristic of both the Zen monk and the Samurai. To get rich by an ign.o.ble means is against the rules of j.a.panese chivalry or Bus.h.i.+do. The Samurai would rather starve than to live by some expedient unworthy of his dignity.

There are many instances, in the j.a.panese history, of Samurais who were really starved to death in spite of their having a hundred pieces of gold carefully preserved to meet the expenses at the time of an emergency; hence the proverb: "The falcon would not feed on the ear of corn, even if he should starve." Similarly, we know of no case of Zen monks, ancient and modern, who got rich by any ign.o.ble means. They would rather face poverty with gladness of heart.