The Religion of the Samurai Part 29

[FN#305] (1) Humanity, (2) Uprightness, (3) Propriety, (4) Wisdom, (5) Sincerity.

[FN#306] (1) Reading, (2) Arithmetic, (3) Etiquette, (4) Archery, (5) Horsemanship, (6) Music.

Again, they might say life suddenly came into existence, it being formed of the Gas, and suddenly goes to naught (at death), the Gas being dispersed. What, then, are the spirits of the dead (which they believe in)? Besides, there are in history some instances of persons[FN#307] who could see through previous existences, or of persons[FN#308] who recollected the events in their past lives.

Therefore we know that the present is the continuation of the past life, and that it did not come into existence on a sudden by the formation of a Gas. Again, there are some historical facts[FN#309]

proving that the supernatural powers of spirits will not be lost.

Thus we know that life is not to be suddenly reduced to naught after death by the dispersion of the Gas. Therefore (matters concerning) sacrifices, services, and supplications (to the spirits) are mentioned in the sacred books.[FN#310] Even more than that! Are there not some instances, ancient and modern, of persons who revived after death to tell the matters concerning the unseen world, or who[FN#311] appeared to move the hearts of their wives and children a while after death, or who[FN#312] took vengeance (on the enemy), or who[FN#313] returned favours (to their friends)?

[FN#307] According to Tsin Shu, a man, Pao Tsing by name, told his parents, when he was five years, that he had been in the previous life a son to Li, an inhabitant of Kuh Yang, and that he had fallen into the well and died. Thereupon the parents called on Li, and found, to their astonishment, that the boy's statement was actually coincident with the fact.

[FN#308] Yan Hu, a native of Tsin Chen, recollected, at the age of five, that he had been a son to the next-door neighbour, and that he had left his ring under a mulberry-tree close by the fence of the house. Thereupon he went with his nurse and successfully restored it, to the astonishment of the whole family.

[FN#309] All the ancient sages of China believed in spirits, and propitiated them by sacrifices.

[FN#310] The sacred books of Confucianism, Shu King and Li Ki.

[FN#311] Pang Shang, the Prince of Tsi, is said to have appeared after his death.

[FN#312] Poh Yiu, of Ching, is said to have become an epidemic spirit to take vengeance on his enemies.

[FN#313] According to Tso Chwen (Sa-den), when Wei Wu, a General of Tsin, fought with Tu Hwui, the dead father of his concubine appeared, and prevented the march of the enemy in order to return favours done to him.

The outside scholars might ask, by way of objection, if one live as a spirit after death, the spirits of the past would fill up streets and roads, and be seen by men; and why are there no eye-witnesses? I say in reply that (as) there are the Six Worlds[FN#314] for the dead, they do not necessarily live in the world of spirits. (Even as spirits) they must die and be born again among men or other beings.

How can the spirits of the past always live in a crowd? Moreover, if (as you say) man was born of (primordial) Gas which gave rise to Heaven and Earth, and which was unconscious from the very beginning, how could he be conscious all on a sudden after his birth? Why are trees and gra.s.s which were also formed of the same Gas unconscious?

Again, if, (as you say), the rich and the poor, the high and the low, the wise and the unwise, the good and the bad, the happy and the unhappy, the lucky and the unlucky, are predestinated alike by heavenly decree, why are so many destined by heaven to be poor and so few to be rich? Why so many to be low and so few to be high? In short, why are so many destined to be unlucky and so few to be lucky?

[FN#314] (1) The heaven, or the world for Devas; (2) the earth, or the world for men; (3) the world for Asuras; (4) the world for Petras; (5) the world for beasts; (6) h.e.l.l.

If it be the will of Heaven to bless so limited a number of persons at all, and to curse so many, why is Heaven so partial? Even more than that! Are there not many who hold a high position without any meritorious conduct, while some are placed in a low one in spite of their keeping to (the rules of) conduct? Are there not many who are rich without any virtues, while some are poor in spite of their virtues? Are there not the unjust who are fortunate, while the just are unfortunate? Are there not the humane, who die young, while the inhuman enjoy long lives? In short, the righteous (are doomed) to perish, while the unrighteous prosper! Thus (we must infer) that all this depends on the heavenly will, which causes the unrighteous to prosper and the righteous to perish. How can there be reward for the good (as it is taught in your sacred books),[FN#315] that Heaven blesses the good and shows grace to the humble? How can there be punishment for the bad (as it is taught in your holy books),[FN#316]

that Heaven curses the evil and inflicts punishment on the proud?

[FN#315] Shu King and I King.

[FN#316] Ibid.

Again, if even all such evils as wars, treacheries, and rebellions depend on the heavenly will, those Sages would be in the wrong who, in the statement of their teaching, censure or chastise men, but not Heaven or the heavenly will. Therefore, even if Shi[FN#317] is full of reproofs against maladministration, while Shu[FN#318] of eulogies for the reigns of the wisest monarchs-even if Propriety[FN#319] is recommended as a most effectual means of creating peace between the governors and the governed, while Music[FN#320] (is recommended as a means of) ameliorating the customs and manners of the people--still, they can hardly be said to realize the Will on High or to conform to the wishes of the Creator. Hence you must acknowledge that those who devote themselves to the study of these doctrines are not able to trace man to his origin.

[FN#317] Shu King, a famous book of odes.

[FN#318] Shu King, the records of the administrations of the wisest monarchs of old.

[FN#319] Li Ki, the book on proprieties and etiquette.

[FN#320] It is said in Hiao King that music is the best means to improve customs and manners.

CHAPTER II

REFUTATION OF INCOMPLETE AND SUPERFICIAL (DOCTRINE)[FN#321]

There are in the Buddhist doctrines, to state briefly, the five grades (of development), beginning with the most superficial, and ending with the most profound teachings. (They are as follows:) (1) The Doctrine for Men and Devas; (2) the Doctrine of the Hinayanists; (3) the Mahayana Doctrine of Dharma-laksana; (4) the Mahayana Doctrine of the Nihilists[FN#322]; (5) the Ekaydna Doctrine that teaches the Ultimate Reality.[FN#323]

[FN#321] A. 'The imperfect doctrines taught by the Buddha.'

[FN#322] A. 'These first four doctrines are treated of in this chapter.'

[FN#323] A. 'This is mentioned in the third chapter.'

1. The Doctrine for Men and Devas.

The Buddha, to meet temporarily the spiritual needs of the uninitiated, preached a doctrine concerning good or bad Karma as the cause, and its retribution as the effect, in the three existences (of the past, the present, and the future). That is, one who commits the tenfold sin[FN#324] must be reborn after death in h.e.l.l, when these sins are of the highest grade;[FN#325] among Pretas,[FN#326] when of the middle grade; and among animals, when of the lowest grade.

[FN#324] (1) Taking life, (2) theft, (3) adultery, (4) lying, (5) exaggeration, (6) abuse, (7) ambiguous talk, (8) coveting, (9) malice, (10) unbelief.

[FN#325] There are three grades in each of the tenfold sin. For instance, the taking of the life of a Buddha, or of a sage, or of a parent, etc., is of the highest grade; while to kill fellow-men is of the middle; and to kill beasts and birds, etc., is of the lowest.

Again, to kill any being with pleasure is of the highest grade; while to repent after killing is of the middle; and killing by mistake is of the lowest.

[FN#326] Hungry spirits.

Therefore the Buddha for a temporary purpose made these (uninitiated) observe the Five Precepts similar to the Five Virtues[FN#327] of the outside doctrine, in order to enable them to escape the three (worst) States[FN#328] of Existence, and to be reborn among men. (He also taught that) those who cultivate[FN#329] the tenfold virtue[FN#330]

of the highest grade, and who give alms, and keep the precepts, and so forth, are to be born in the Six Celestial Realms of Kama[FN#331]

while those who practise the Four[FN#332] Dhyanas, the Eight Samadhis,[FN#333] are to be reborn in the heavenly worlds of Rupa[FN#334] and Arupa. For this reason this doctrine is called the doctrine for men and Devas. According to this doctrine Karma is the origin of life.[FN#335]

[FN#327] The five cardinal virtues of Confucianism are quite similar to the five precepts of Buddhism, as we see by this table:

VIRTUES.---PRECEPTS.

1. Humanity.---1. Not to take life.

2. Uprightness.---2. Not to steal.

3. Propriety.---3. Not to be adulterous.