The Religion of the Samurai Part 4

To the period of the Five Dynasties (A.D. 907-959) belong such teachers as Sueh Fung (Set-po, died in. 908); Huen Sha (Gen-sha, died in 908); Yun Man (Un-mon, died in 949), the founder of the Yun Man Sect; Shen Yueh (Zen-getsu, died in 912), a renowned Zen poet; Pu Tai (Ho-tei, died in 916), well known for his peculiarities; Chang King (Cho-kei, died in 932); Nan Yuen (Nan-in, died in 952); Pao Yen (Ho-gen, died in 958), the founder of the Pao Yen Sect. During the Sung dynasty (A.D. 960-1126) appeared such teachers as Yang Ki (Yo-gi, died in 1049), the founder of the Yang Ki School of Zen; Sueh Teu (Set-cho, died in 1052), noted for poetical works; Hw.a.n.g Lung (O ryu, died in 1069), the founder of the Hw.a.n.g Lung School of Zen; Hw.a.n.g Lin (Ko-rin, died in 987); Tsz Ming (Ji-myo, died in 1040); Teu Tsy (To-shi, died in 1083); Fu Yun (Fu-yo, died in 1118); Wu Tsu (Go-so, died in 1104); Yung Ming (Yo-myo, died in 975), the author of Tsung King Luh (Shu-kyo-roku); Ki Sung (Kai-su, died in 1071), a great Zen historian and author. In the Southern Sung dynasty (A.D.

1127-1279) flourished such masters as Yuen Wu (En-go, died in 1135), the author of Pik Yen Tsih (Heki-gan-shu); Chan Hieh (Shin-ketsu, flourished in 1151); Hung Chi (Wan-shi, died in 1157), famous for his poetical works; Ta Hwui (Dai-e, died in 1163), a noted disciple of Yuen Wu; Wan Sung (Ban-sho), flourished in 1193-1197), the author of Tsung Yun Luh (Sho-yo-roku); Ju Tsing (Nyo-jo), died in 1228), the teacher to Do-gen, or the founder of the So-to Sect in j.a.pan.

To this age belong almost all the eminent men of letters,[FN#52]

statesmen, warriors, and artists who were known as the practisers of Zen. To this age belongs the production of almost all Zen books,[FN#53] doctrinal and historical.

[FN#52] Among the great names of Zen believers the following are most important: Pang Yun (Ho-on, flourished in 785-804), whose whole family was proficient in Zen; Tsui Kiun (Sai-gun, flourished in 806-824); Luh Kang (Rik-ko), a lay disciple to Nan Tsun; Poh Loh Tien (Haku-raku-ten, died in 847), one of the greatest Chinese literary men; Pei Hiu (Hai-kyu, flourished 827-856), the Prime Minister under the Emperor Suen Tsung, a lay disciple to Hw.a.n.g Pah; Li Ngao (Ri-ko, lived about 806), an author and scholar who practised Zen under Yoh Shan; Yu Chuh (U-teki, flourished 785-804), a local governor, a friend of Pang Yun; Yang Yih (Yo-oku, flourished in 976), one of the greatest writers of his age; Fan Chung Ngan (Han-chu an, flourished 1008-1052), an able statesman and scholar; Fu Pih (Fu s.h.i.tsu, flourished 1041-1083), a minister under the Emperor Jan Tsung; Chang Shang Ying (Cho-sho-yei, 1086-1122), a Buddhist scholar and a statesman; Hw.a.n.g Ting Kien (Ko-tei-ken, 1064-1094), a great poet; Su Shih (So-shoku, died in 1101), a great man of letters, well known as So-to-ba; Su Cheh (So-tetsu, died in 1112), a younger brother of So-to-ba, a scholar and minister under the Emperor Cheh Tsung; Chang Kiu Ching (Cho-Kyu-sei, flourished about 1131), a scholar and lay disciple of Ta Hwui; Yang Kieh (Yo-ketsu, flourished 1078-1086), a scholar and statesman.

[FN#53] Of doctrinal Zen books, besides Sin Sin Ming by the Third Patriarch, and Fah Pao Tan King by the Sixth Patriarch, the following are of great importance:

(1) Ching Tao Ko (Sho-do-ka), by Huen Kioh (Gen-kaku).

(2) Tsan Tung Ki (San-do-kai), by Shih Ten (Seki-to).

(3) Pao King San Mei (Ho-kyo-san-mai), by Tung Shan (To-zan).

(4) Chwen Sin Pao Yao (Den-sin-ho-yo), by Hw.a.n.g Pah (O-baku).

(5) Pih Yen Tsih (Heki-gan-shu), by Yuen Wu (En-go).

(6) Lin Tsi Luh (Rin-zai-roku), by Lin Tsi (Rin-zai).

(7) Tsung Yun Luh (Sho-yo-roku), by Wan Sung (Ban-sho).

Of historical Zen books the following are of importance:

(1) King teh Chwen Tan-Luh (Kei-toku-den-to-roku), published in 1004 by Tao Yuen (Do-gen).

(2) Kwan Tang Luh (Ko-to roku), published in 1036 by Li Tsun Suh (Ri-jun-kyoku).

(3) Suh Tang Luh (Zoku-O-roku), published in 1101 by Wei Poh (I-haku).

(4) Lien Tang Luh (Ren-O-roku), published in 1183 by Hwui w.a.n.g (Mai-o).

(5) Ching Tsung Ki (Sho-ju-ki), published in 1058 by Ki Sung (Kwai-su).

(6) Pu Tang Luh (Fu-O-roku), published in 1201 by Ching Sheu (Sho-ju).

(7) Hwui Yuen (E-gen), published in 1252 by Ta Chwen (Dai-sen).

(8) Sin Tang Luh (Sin-W-roku), published in 1280-1294 by Sui (Zui).

(9) Suh Chwen Tang Luh (Zoku-den-to-roku), by w.a.n.g Siu (Bun-shu).

(10) Hwui Yuen Suh Lioh (E-gen-zoku-ryaku), by Tsing Chu (Jo-chu).

(11) Ki Tang Luh (Kei-to-roku), by Yung Kioh (Yo-kaku).

14. Three Important Elements of Zen.

To understand how Zen developed during some four hundred years after the Sixth Patriarch, we should know that there are three important elements in Zen. The first of these is technically called the Zen Number--the method of practising Meditation by sitting cross-legged, of which we shall treat later.[FN#54] This method is fully developed by Indian teachers before Bodhidharma's introduction of Zen into China, therefore it underwent little change during this period. The second is the Zen Doctrine, which mainly consists of Idealistic and Pantheistic ideas of Mahayana Buddhism, but which undoubtedly embraces some tenets of Taoism. Therefore, Zen is not a pure Indian faith, but rather of Chinese origin. The third is the Zen Activity, or the mode of expression of Zen in action, which is entirely absent in any other faith.

[FN#54] See Chapter VII.

It was for the sake of this Zen Activity that Hw.a.n.g Pah gave a slap three times to the Emperor Suen Tsung; that Lin Tsi so often burst out into a loud outcry of Hoh (Katsu); that Nan Tsuen killed a cat at a single stroke of his knife in the presence of his disciples; and that Teh Shan so frequently struck questioners with his staff.[FN#55]

The Zen Activity was displayed by the Chinese teachers making use of diverse things such as the staff, the brush[FN#56] of long hair, the mirror, the rosary, the cup, the pitcher, the flag, the moon, the sickle, the plough, the bow and arrow, the ball, the bell, the drum, the cat, the dog, the duck, the earthworm--in short, any and everything that was fit for the occasion and convenient for the purpose. Thus Zen Activity was of pure Chinese origin, and it was developed after the Sixth Patriarch.[FN#57] For this reason the period previous to the Sixth Patriarch may be called the Age of the Zen Doctrine, while that posterior to the same master, the Age of the Zen Activity.

[FN#55] A long official staff (Shu-jo) like the crosier carried by the abbot of the monastery.

[FN#56] An ornamental brush (Hos-su) often carried by Zen teachers.

[FN#57] The giving of a slap was first tried by the Sixth Patriarch, who struck one of his disciples, known as Ho Tseh (Ka-taku), and it was very frequently resorted to by the later masters. The lifting up of the brush was first tried by Tsing Yuen in an interview with his eldest disciple, Shih Ten, and it became a fashion among other teachers. The loud outcry of Hoh was first made use of by Ma Tsu, the successor of Nan Yoh. In this way the origin of the Zen Activity can easily be traced to the Sixth Patriarch and his direct disciples.

After the Sung dynasty Chinese Zen masters seem to have given undue weight to the Activity, and neglected the serious study of the doctrine. This brought out the degeneration severely reproached by some of the j.a.panese Zen teachers.

15. Decline of Zen.

The blooming prosperity of Zen was over towards the end of the Southern Sung dynasty (1127-1279), when it began to fade, not being bitten by the frost of oppression from without, but being weakened by rottenness within. As early as the Sung dynasty (960-1126) the worship of Buddha Amitabha[FN#58] stealthily found its way among Zen believers, who could not fully realize the Spirit of Shakya Muni, and to satisfy these people the amalgamation of the two faiths was attempted by some Zen masters.[FN#59]

[FN#58] The faith is based on Larger Sukhavati-vyuha, Smaller Sukhavati-vyuha, and Amitayus-dhyana-sutra. It was taught in India by Acvaghosa, Nagariuna, and Vasubandhu. In China Hwui Yuen (E-on, died in A.D. 416), Tan Lwan (Don-ran, died in 542), Tao Choh (Do-shaku), and Shen Tao (Zen-do) (both of whom lived about 600-650), chiefly taught the doctrine. It made an extraordinary progress in j.a.pan, and differentiated itself into several sects, of which Jodo Shu and Shin Shu are the strongest.

[FN#59] It is beyond all doubt that Poh Loh Tien (Haku-raku-ten) practised Zen, but at the same time believed in Amitabha; so also Su Shih (So-shoku), a most noted Zen practiser, worshipped the same Buddha, Yang Kieh (Yo-keteu), who carried a picture of Amitabha wherever he went and worshipped it, seems to have thought there is nothing incompatible between Zen and his faith. The foremost of those Zen masters of the Sung dynasty that attempted the amalgamation is Yung Ming (Yo-myo, died in 975), who reconciled Zen with the worship of Amitabha in his Wan Shen Tung Kwei Tsih (Man-zen-do-ki-shu) and Si Ngan Yan Shan Fu (Sei-an-yo-sin-fu). He was followed by Tsing Tsz (Jo-ji) and Chan Hieh (Shin-ketsu, lived about 1151), the former of whom wrote Kwei Yuen Chih Chi (Ki-gen-jiki-shi), and the latter Tsing Tu Sin Yao (Jo-do-sin-yo), in order to further the tendency. In the Yuen dynasty Chung Fung (Chu-ho, died in 1323) encouraged the adoration of Amitabha, together with the practice of Zen, in his poetical composition (Kwan-shu-jo-go). In the Ming dynasty Yun Si (Un-sei, died in 1615), the author of Shen Kwan Tseh Tsin (Zen-kwan-saku-shin) and other numerous works, writing a commentary on Sukhavati-vyuha-sutra, brought the amalgamation to its height. Ku Shan (Ku-zan, died in 1657), a Zen historian and author, and his prominent disciple Wei Lin (E-rin), axe well known as the amalgamators. Yun Ming declared that those who practise Zen, but have no faith in Amitabha, go astray in nine cases out of ten; that those who do not practise Zen, but believe in Amitabha, are saved, one and all; that those who practise Zen, and have the faith in Amitabha, are like the tiger provided with wings; and that for those who have no faith in Amitabha, nor practise Zen, there exist the iron floor and the copper pillars in h.e.l.l. Ku Shan said that some practise Zen in order to attain Enlightenment, while others pray Amitabha for salvation; that if they were sincere and diligent, both will obtain the final beat.i.tude. Wei Lin also observed: "Theoretically I embrace Zen, and practically I worship Amitabha." E-chu, the author of Zen-to-nenbutsu ('On Zen and the Worship of Amitabha'), points out that one of the direct disciples of the Sixth Patriarch favoured the faith of Amitabha, but there is no trustworthy evidence, as far as we know, that proves the existence of the amalgamation in the Tang dynasty.

This tendency steadily increasing with time brought out at length the period of amalgamation which covered the Yuen (1280-1367) and the Ming dynasties (1368-1659), when the prayer for Amitabha was in every mouth of Zen monks sitting in Meditation. The patrons of Zen were not wanting in the Yuen dynasty, for such a warlike monarch as the Emperor Shi Tsu (Sei-so), 1280-1294) is known to have practised Zen under the instruction of Miao Kao, and his successor Ching Tsung (1295-1307) to have trusted in Yih Shan,[FN#60] a Zen teacher of reputation at that time. Moreover, Lin Ping Chung (Rin-hei-cha, died in 1274), a powerful minister under Shi Tsu, who did much toward the establishment of the administrative system in that dynasty, had been a Zen monk, and never failed to patronize his faith. And in the Ming dynasty the first Emperor Tai Tsu (1368-1398), having been a Zen monk, protected the sect with enthusiasm, and his example was followed by Tai Tsung (1403-1424), whose spiritual as well as political adviser was Tao Yen, a Zen monk of distinction. Thus Zen exercised an influence unparalleled by any other faith throughout these ages. The life and energy of Zen, however, was gone by the ign.o.ble amalgamation, and even such great scholars as Chung Fung,[FN#61] Yung Si,[FN#62] Yung Kioh,[FN#63] were not free from the overwhelming influence of the age.

[FN#60] The Emperor sent him to j.a.pan in 1299 with some secret order, but he did nothing political, and stayed as a Zen teacher until his death.

[FN#61] A most renowned Zen master in the Yuen dynasty, whom the Emperor Jan Tsung invited to visit the palace, but in vain.

[FN#62] An author noted for his learning and virtues, who was rather a worshipper of Amitabha than a Zen monk.

[FN#63] An author of voluminous books, of which Tung Shang Ku Cheh (To-jo-ko-tetsu) is well known.

We are not, however, doing justice to the tendency of amalgamation in these times simply to blame it for its obnoxious results, because it is beyond doubt that it brought forth wholesome fruits to the Chinese literature and philosophy. Who can deny that this tendency brought the Speculative[FN#64] philosophy of the Sung dynasty to its consummation by the amalgamation of Confucianism with Buddhism especially with Zen, to enable it to exercise long-standing influence on society, and that this tendency also produced w.a.n.g Yang Ming,[FN#65] one of the greatest generals and scholars that the world has ever seen, whose philosophy of Conscience[FN#66] still holds a unique position in the history of human thought? Who can deny furthermore that w.a.n.g's philosophy is Zen in the Confucian terminology?

[FN#64] This well-known philosophy was first taught by Cheu Men Shuh (Shu-mo-shiku, died in 1073) in its definite form. He is said to have been enlightened by the instruction of Hwui Tang, a contemporary Zen master. He was succeeded by Chang Ming Tao (Tei-mei-do, died in 1085) and Chang I Chwen (Tei-i-sen, died in 1107), two brothers, who developed the philosophy in no small degree. And it was completed by Chu Tsz (Shu-shi, died in 1200), a celebrated commentator of the Confucian cla.s.sics. It is worthy to note that these scholars practised Meditation just as Zen monks. See 'History of Chinese Philosophy' (pp. 215-269), by G. Nakauchi, and 'History of Development of Chinese Thought,' by R. Endo.

[FN#65] He was born in 1472, and died in 1529. His doctrine exercised a most fruitful influence on many of the great j.a.panese minds, and undoubtedly has done much to the progress of New j.a.pan.

[FN#66] See Den-shu-roku and O-ya-mei-zen-sho.

CHAPTER II

HISTORY OF ZEN IN j.a.pAN

1. The Establishment of the Rin Zai[FN#67] School of Zen in j.a.pan.