The Religion of the Samurai Part 16

13. The Theory of Buddha-Nature adequately explains the Ethical States of Man.

This theory of Buddha-nature enables us to get an insight into the origin of morality. The first awakening of Buddha-nature within man is the very beginning of morality, and man's ethical progress is the gradually widening expression of that nature in conduct. But for it morality is impossible for man. But for it not only moral culture or discipline, but education and social improvement must be futile.

Again, the theory adequately explains the ethical facts that the standard of morality undergoes change in different times and places, that good and bad are so inseparably knit together, and that the bad at times become good all on a sudden, and the good grow bad quite unexpectedly. First, it goes without saying that the standard of morality is raised just in proportion as Buddha-nature or real self extends and amplifies itself in different times and places.

Secondly, since good is Buddha-nature actualized to a large extent, and bad is also Buddha-nature actualized to a small extent, the existence of the former presupposes that of the latter, and the mess of duality can never be got rid of. Thirdly, the fact that the bad become good under certain circ.u.mstances, and the good also become bad often unexpectedly, can hardly be explained by the dualistic theory, because if good nature be so arbitrarily turned into bad and bad nature into good, the distinction of good and bad nature has no meaning whatever. According to the theory of Buddha-nature, the fact that the good become bad or the bad become good, does not imply in the least a change of nature, but the widening or the narrowing of its actualization. So that no matter how morally degenerated one may be, he can uplift himself to a high ethical plane by the widening of his self, and at the same time no matter how morally exalted one may be, he can descend to the level of the brute by the narrowing of his self. To be an angel or to be a devil rests with one's degrees of enlightenment and free choice. This is why such infinite varieties exist both among the good and the bad. This is why the higher the peak of enlightenment the people climb, the more widely the vista of moral possibilities open before them.

14. Buddha-Nature is the Common Source of Morals.

Furthermore, Buddha-nature or real self, being the seat of love and the nucleus of sincerity, forms the warp and woof of all moral actions. He is an obedient son who serves his parents with sincerity and love. He is a loyal subject who serves his master with sincerity and love. A virtuous wife is she who loves her husband with her sincere heart. A trustworthy friend is he who keeps company with others with sincerity and love. A man of righteousness is he who leads a life of sincerity and love. Generous and humane is he who sympathizes with his fellow-men with his sincere heart. Veracity, chast.i.ty, filial piety, loyalty, righteousness, generosity, humanity, and what not-all-this is no other than Buddha-nature applied to various relationships of human brotherhood. This is the common source, ever fresh and inexhaustible, of morality that fosters and furthers the interests of all. To-ju[FN#170] expresses the similar idea as follows:

"There exists the Inexhaustible Source (of morality) within me.

It is an invaluable treasure.

It is called Bright Nature of man.

It is peerless and surpa.s.ses all jewels.

The aim of learning is to bring out this Bright Nature.

This is the best thing in the world.

Real happiness can only be secured by it."

Thus, in the first place, moral conduct, which is nothing but the expression of Buddha-nature in action, implies the a.s.sertion of self and the furtherance of one's interests. On this point is based the half-truth of the Egoistic theory. Secondly, it is invariably accompanied by a feeling of pleasure or satisfaction when it fulfils its end. This accidental concomitance is mistaken for its essence by superficial observers who adhere to the Hedonistic theory. Thirdly, it conduces to the furtherance of the material and spiritual interests of man, and it led the Utilitarians to the confusion of the result with the cause of morality. Fourthly, it involves the control or sacrifice of the lower and ign.o.ble self of an individual in order to realize his higher and n.o.bler self. This gave rise to the half-truth of the Ascetic theory of morality.

[FN#170] To-ju Naka-e (died A.D. 1649), the founder of the j.a.panese w.a.n.g School of Confucianism, known as the Sage of Omi.

15. The Parable of a Drunkard.

Now the question arises, If all human beings are endowed with Buddha-nature, why have they not come naturally to be Enlightened?

To answer this question, the Indian Mahayanists[FN#171] told the parable of a drunkard who forgets the precious gems put in his own pocket by one of his friends. The man is drunk with the poisonous liquor of selfishness, led astray by the alluring sight of the sensual objects, and goes mad with anger, l.u.s.t, and folly. Thus he is in a state of moral poverty, entirely forgetting the precious gem of Buddha-nature within him. To be in an honourable position in society as the owner of that valuable property, he must first get rid himself of the influence of the liquor of self, and detach himself from sensual objects, gain control over his pa.s.sion, restore peace and sincerity to his mind, and illumine his whole existence by his inborn divine light. Otherwise he has to remain in the same plight to all eternity.

[FN#171] Mahaparinirvana-sutra.

Lot us avail ourselves of another figure to explain more clearly the point at issue. Universal Spirit may fitly be likened to the universal water, or water circulating through the whole earth. This universal water exists everywhere. It exists in the tree. It exists in the gra.s.s. It exists in the mountain. It exists in the river.

It exists in the sea. It exists in the air. It exists in the cloud.

Thus man is not only surrounded by water on all sides, but it penetrates his very body. But be can never appease his thirst without drinking water. In like manner Universal Spirit exists everywhere. It exists in the tree. It exists in the gra.s.s. It exists in the ground. It exists in the mountain. It exists in the river. It exists in the sea. It exists in the bird. It exists in the beast. Thus man is not merely surrounded by Spirit on all sides, but it permeates through his whole existence. But he can never be Enlightened unless he awakens it within him by means of Meditation.

To drink water is to drink the universal water; to awaken Buddha-nature is to be conscious of Universal Spirit.

Therefore, to get Enlightened we have to believe that all beings are Buddha-natured--that is, absolutely good-natured in the sense that transcends the duality of good and bad. "One day," to cite an example, "Pan Shan (Ban-zan) happened to pa.s.s by a meat-shop. He heard a customer saying: 'Give me a pound of fresh meat.' To which the shopkeeper, putting down his knife, replied: Certainly, sir.

Could there be any meat that is not fresh in my shop?' Pan Shan, hearing these remarks, was Enlightened at once."

16. Shakya Muni and the Prodigal Son.

A great trouble with us is that we do not believe in half the good that we are born with. We are just like the only son of a well-to-do, as the author of Saddharma-pundarika-sutra[FN#172] tells us, who, being forgetful of his rich inheritance, leaves his home and leads a life of hand-to-mouth as a coolie. How miserable it is to see one, having no faith in his n.o.ble endowment, burying the precious gem of Buddha-nature into the foul rubbish of vices and crimes, wasting his excellent genius in the exertion that is sure to disgrace his name, falling a prey to bitter remorse and doubt, and casting himself away into the jaw of perdition. Shakya Muni, full of fatherly love towards all beings, looked with compa.s.sion on us, his prodigal son, and used every means to restore the half-starved man to his home. It was for this that he left the palace and the beloved wife and son, practised his self-mortification and prolonged Meditation, attained to Enlightenment, and preached Dharma for forty-nine years; in other words, all his strength and effort were focussed on that single aim, which was to bring the prodigal son to his rich mansion of Buddha-nature. He taught not only by words, but by his own actual example, that man has Buddha-nature, by the unfoldment of which he can save himself from the miseries of life and death, and bring himself to a higher realm than G.o.ds. When we are Enlightened, or when Universal Spirit awakens within us, we open the inexhaustible store of virtues and excellencies, and can freely make use of them at our will.

[FN#172] See 'Sacred Books of the East,' vol. xxi., chap. iv., pp.

98-118.

17. The Parable of the Monk and the Stupid Woman.

The confused or unenlightened may be compared with a monk and a stupid woman in a j.a.panese parable which runs as follows: "One evening a monk (who was used to have his head shaved clean), getting drunk against the moral precepts, visited a woman, known as a blockhead, at her house. No sooner had he got into her room than the female fell asleep so soundly that the monk could not wake her nap.

Thereupon he made up his mind to use every possible means to arouse her, and searched and searched all over the room for some instrument that would help him in his task of arousing her from death-like slumber. Fortunately, he found a razor in one of the drawers of her mirror stand. With it he gave a stroke to her hair, but she did not stir a whit. Then came another stroke, and she snored like thunder.

The third and fourth strokes came, but with no better result. And at last her head was shaven clean, yet still she slept on. The next morning when she awoke, she could not find her visitor, the monk, as he had left the house in the previous night. 'Where is my visitor, where my dear monk?' she called aloud, and waking in a state of somnambulation looked for him in vain, repeating the outcry. When at length her hand accidentally touched her shaven head, she mistook it for that of her visitor, and exclaimed: 'Here you are, my dear, where am I myself gone then?" A great trouble with the confused is their forgetting of real self or Buddha-nature, and not knowing 'where it is gone.' Duke Ngai, of the State of Lu, once said to Confucius: "One of my subjects, Sir, is so much forgetful that he forgot to take his wife when be changed his residence." "That is not much, my lord," said the sage, "the Emperors Kieh[FN#173] and Cheu[FN#174]

forgot their own selves."[FN#175]

[FN#173] The last Emperor of the Ha dynasty, notorious for his vices. His reign was 1818-1767 B.C.

[FN#174] The last Emperor of the Yin dynasty, one of the worst despots. His reign was 1154-1122 B.C.

[FN#175] Ko-shi-ke-go.

18. 'Each Smile a Hymn, each Kindly Word a Prayer.'

The glorious sun of Buddha-nature shines in the zenith of Enlightened Consciousness, but men still dream a dream of illusion. Bells and clocks of the Universal Church proclaim the dawn of Bodhi, yet men, drunk with the liquors of the Three Poisons[FN#176] Still slumber in the darkness of sin. Let us pray to Buddha, in whose bosom we live, for the sake of our own salvation. Let us invoke Buddha, whose boundless mercy ever besets us, for the Sake of joy and peace of all our fellow-beings. Let us adore Him through our sympathy towards the poor, through our kindness shown to the suffering, through our thought of the sublime and the good.

"O brother man, fold to thy heart thy brother; Where pity dwells, the peace of G.o.d is there; To worship rightly is to love each other, Each smile a hymn, each kindly word a prayer."

--Whittier.

Let, then, your heart be so pure that you may not be unworthy of the sunshine beaming upon you the light of Universal Spirit. Let your thought be so n.o.ble that you may deserve fair flowers blooming before you, reminding you of merciful Buddha. Let your life be so good that you may not be ashamed of yourself in the presence of the Blessed One. This is the piety of Mahayanists, especially of Zenists.

[FN#176] l.u.s.t, anger, and folly.

19. The World is in the Making.

Our a.s.sertion is far from a.s.suming that life is now complete, and is in its best state. On the contrary, it is full of defects and shortcomings. We must not be puffed up with modern civilization, however great victory it has scored for its side. Beyond all doubt man is still in his cradle. He often stretches forth his hands to get at his higher ideal, yet is still satisfied with worthless playthings. It is too glaring a fact to be overlooked by us that faith in religion is dying out in the educated circles of society, that insincerity, cowardice, and double-tongue are found holding high positions in almost ever community, that Lucrese and Ezzeling are looking down upon the starving mult.i.tude from their luxurious palace, that Mammon and Bacchus are sometimes preying on their living victims, that even religion often sides with Contention and piety takes part in Cruelty, that Anarchy is ever ready to spring on the crowned beings, that philosophy is disposed to turn the deaf ear to the pet.i.tion of peace, while science provides fuel for the fire of strife.

Was the golden age of man, then, over in the remote past? Is the doomsday coming instead? Do you bear the trumpet call? Do you feel the earth tremble? No, absolutely no, the golden age is not pa.s.sed.

It is yet to come. There are not a few who think that the world is in completion, and the Creator has finished His work. We witness, however, that He is still working and working, for actually we hear His hammer-strokes resounding through heaven above and earth beneath.

Does He not show us new materials for His building? Does He not give new forms to His design? Does He not surprise us with novelties, extraordinaries, and mysteries? In a word, the world is in progress, not in retrogression.

A stream does not run in a straight line. It now turns to the right, now to the left, now leaps down a precipice, now waters rich fields, now runs back towards its source; but it is destined to find its outlet in the ocean. So it is with the stream of life. It now leaps down the precipice of revolution. Now it enriches the fertile field of civilization. Now it expands itself into a gla.s.sy lake of peace.

Now it forms the dangerous whirlpool of strife. But its course is always toward the ocean of Enlightenment, in which the gems of equality and freedom, jewels of truth and beauty, and treasures of wisdom and bliss can be had.