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V. FROM THE JAPANESE ZEN MASTERS
Dai-o (1235-I308), Daito (1282-1336), and Kwanzan (1277-1360)
are the three outstanding luminaries in the history of the Japanese
Rinzai school of Zen. All the masters of this school now in Japan
are their descendants. Dai-o went to China and studied under
Kido (Hsu-t'ang) in southern China, whose high expectations of
the foreign disciple were fully justified as we can testify in
the Japanese history of Zen. Daito is the founder of Daitokuji
monastery and Kwanzan that of the Myoshinji, both Kyoto. Muso
(1273-1351) who followed another lineage of the Zen masters was
versatile in artistic accomplishments. There are many noted gardens
designed by him which are still well preserved. He was the founder
of many Zen temples throughout Japan which the most notable one
is Tenryuji at Saga, near Kyoto. Hakuin (1685-1768) is the father
of modern Rinzai Zen. Without him it would be hard to tell the
fate of Zen in Japan. He was no founder of a temple of any ecclesiastical
importance; he lived his unpretentious life in a small temple
in Suruga province, devoting himself to the bringing up of Zen
monks and to the propagation of his teaching among laymen.
FROM THE JAPANESE ZEN MASTERS
I
DAI-O KOKUSHI "ON ZEN"
There is a reality even prior to heaven and earth;
Indeed, it has no form, much less a name;
Eyes fail to see it; It has no voice for ears to detect;
To call it Mind or Buddha violates its nature,
For it then becomes like a visionary flower in the air;
It is not Mind, nor Buddha;
Absolutely quiet, and yet illuminating in a mysterious way,
It allows itself to be perceived only by the clear-eyed.
It is Dharma truly beyond form and sound;
It is Tao having nothing to do with words.
Wishing to entice the blind,
The Buddha has playfully let words escape his golden mouth;
Heaven and earth are ever since filled with entangling briars.
O my good worthy friends gathered here,
If you desire to listen to the thunderous voice of the Dharma,
Exhaust your words, empty your thoughts,
For then you may come to recognize this One Essence.
Says Hui the Brother, "The Buddha's Dharma
Is not to be given up to mere human sentiments."
2
DAI-O KOKUSHI'S ADMONITION[1]
Those who enter the gate of Buddhism should first of all cherish
a firm faith in the dignity and respectability of monkhood, for
it is the path leading them away from poverty and humbleness.
Its dignity is that of the sonship of the Dharmaraja of the triple
world; no princely dignity which extends only over a limited
area of the earth compares with it. Its respectability is that
of the fatherhood of all sentient beings; no parental respectability
belonging Only to the head of a little family group equals it.
When the monk finds himself in this position of dignity and respectability,
living in the rock-cave of the Dharma where he enjoys the greatest
happiness of a spiritual life, under the blissful protection
of all the guardian gods of the Triple Treasure, is there any
form of happiness that can surpass his?
The shaven head and the dyed garment are the noble symbols
of Bodhisattvahood; the temple-buildings with all their ornamental
fixtures are the honorific emblems of Buddhist virtue. They have
nothing to do with mere decorative effects.
[1. Left to his disciples as his last words
when he was about to pass away.]
That the monk, now taking on himself these forms of dignity
and respectability, is the recipient of all kinds of offerings
from his followers; that he is quietly allowed to pursue his
study of the Truth, not troubling himself with worldly labours
and occupations-this is indeed due to the loving thoughts of
Buddhas and Fathers. If the monk fails in this life to cross
the stream of birth-and-death, when does expect to requite all
the kindly feelings bestowed upon him by his predecessors? We
are ever liable as time goes on miss opportunities; let the monk,
therefore, be always on e watch not to pass his days idly.
The one path leading up to the highest peak is the mysterious
orthodox line of transmission established by Buddhas and Fathers,
and to walk along this road is the essence of appreciating what
they have done for us. When the monk fails to discipline himself
along this road, he thereby departs from the dignity and respectability
of monk-hood, laying himself down in the slums of poverty and
misery. As I grow older I feel this to be my greatest regret,
and, O monks, I have never been tired day and night of giving
you strong admonitions on this point. Now, on the eve of my departure,
my heart lingers with you, and my sincerest prayer is that you
are never found lacking in the virtue of the monkish dignity
and respectability, and that you ever be mindful of what properly
belongs to monkhood. Pray, pray, 'be mindful of this, O monks!
This is the motherly advice of Nampo;[1] old monk-mendicant
of Kencho Monastery.
3
DAITO KOKUSHI'S ADMONITION
O you, monks, who are in this mountain monastery, remember
that you are gathered here for the sake of religion and not for
the sake of clothes and food. As long as you have
[1. This is Dai-o Kokushi's own name, Dai-o
being his posthumous honorary title.]
shoulders [that is, the body], you will have clothes to wear,
and as long as you have a mouth, you will have food to eat. Be
ever mindful, throughout the twelve hours of the day, to apply
yourselves to the study of the Unthinkable. Time passes like
an arrow, never let your minds be disturbed by worldly cares.
Ever, ever be on the look-out. After my departure, some of you
may preside over five temples in prosperous conditions, with
towers and halls and holy books all decorated in gold and silver,
and devotees may noisily crowd into the grounds; some may pass
hours in reading the sutras and reciting the dharanis, and sitting
long in contemplation may not give themselves up to sleep; they
may, eating once a day and observing the fastdays, and, throughout
the six periods of the day, practise all the religious deeds.
Even when they are thus devoted to the cause, if their thoughts
are not really dwelling on the mysterious and untransmissible
Way of the Buddhas and Fathers, they may yet come to ignore the
law o moral causation, ending in a complete downfall of the true
religion. All such belong to the family of evil spirits; however
long my departure from the world may be, they are not to be called
my descendants. Let, however, there be just one individual, who
may be living in the wilderness in a hut thatched with one bundle
of straw and passing his days by eating the roots of wild herbs
cooked in a pot with broken legs; but if he single-mindedly applies
himself to the study of his own [spiritual] affairs, he is the
very one who has a daily interview with me and knows how to be
grateful for his life. Who should ever despise such a one? O
monks, be diligent, be diligent.[1]
DAITO KOKUSHI'S LAST POEM
Buddhas and Fathers cut to pieces--
The sword is ever kept sharpened!
Where the wheel turns,
The void gnashes its teeth.
[1. In those monasteries which are connected
in some way with the author of this admonition, it is read or
rather chanted before a lecture or Teisho begins.]
IV
KWANZAN KOKUSHI'S ADMONITION[1]
It was in the Shogen period (1259) that our forefather venerable
Dai-o crossed the stormy waves of the great ocean in order to
study Zen in Sung. He interviewed Hsu-t'ang (Kido) the great
Zen master at Ching-tz'u (Jinzu) and under him Dai-o whole-heartedly
devoted himself to the realization of Zen experience. Finally
at Ching-shan (Kinzan) he was able to master all the secrets
longing to it. For this reason he was praised by his master as
"having once more gone over the path", and the prophecy
was also given him that his "descendants would ever be increasing."
That the rightful lineage of the Yang-ch'i, (Yogi) school was
transported to this country of ours is to be ascribed to the
merit of our venerable forefather.
Daito, my old venerable teacher, followed the steps of Dai-o
who stayed in the western part of the capital; personally attending
on him, he was in close contact with the "Master during
his residence at Manju in Kyoto and at Kencho in Kamakura. Throughout
the many years of attendance Daito never laid himself on a bed
for sleep. He reminds us in many respects of the ancient worthies.
When finally he mastered Zen, the venerable Dai-o gave him his
testimony but ordered him to mature his experience for twenty
years in quiet retirement. Surely enough, he proved to be a great
successor truly worthy of his illustrious master, Dai-o. He resuscitated
Zen which had been in a state of decline; he left an admonition
for his followers to be ever mindful of keeping vigorously alive
the true spirit of Zen discipline; all this is his merit.
[1. Muso Daishi is the honorific title posthumously
given by an Emperor to Kwanzan Kokushi, the founder of Myoshinji,
Kyoto, which is one of the most important Zen headquarters in
Japan. All the Zen masters of the present day in Japan are his
descendants. Some doubt is cherished about the genuineness of
this Admonition as penned by Kwanzan himself, on the ground that
the Content is too "grandmotherly".]
That in obedience to the august order of his Holiness the
Ex-Emperor Hanazono I have come to establish this monastery,
is due to the motherly love of my late master who chewed food
for his helpless baby. O my followers, you may some day forget
me, but if you should forget the loving thoughts of Dai-o and
Daito, you are not my descendants. I pray you to strive to grasp
the origin of things. Po-yun (Hakuun) was impressed with the
great merit of Pai-chang (Hyakjo), and Hu-ch'iu (Kokyu) was touched
with the words of warning given by Po-yun (Hakuun). Such are
our precedents. You will do well not to commit the fault of picking
leaves or of searching for branches, [instead of taking hold
of the root itself].
V
MUSO KOKUSHI'S ADMONITION
I have three kinds of disciples: those who, vigorously shaking
off all entangling circumstances, and with singleness of thought
apply themselves to the study of their own [spiritual] affairs,
are of the first class. Those who are not so single-minded in
the study, but scattering their attention are fond of book-learning,
are of the second. Those who, covering their own spiritual brightness,
are only occupied with the dribblings of the Buddhas and Fathers
are called the lowest. As to those minds that are intoxicated
by secular literature and engaged in establishing themselves
as men of letters and are simply laymen with shaven heads, they
do not belong even to the lowest. As regards those who think
only of indulging in food and sleep and give themselves up to
indolence-could such be called members of the Black Robe? They
are truly, as were designated by an old master, clothes-racks
and rice-bags. Inasmuch as they are not monks, they ought not
to be permitted to call themselves my disciples and enter the
monastery and sub-temples as well; even a temporary sojourn is
to be prohibited, not to speak of their application as student-monks.
When an old man like myself speaks thus, you may think he is
lacking in all-embracing love, but the main thing is to let them
know of their own faults, and, reforming themselves, to become
growing plants in the patriarchal gardens.
VI
HAKUIN'S "SONG OF MEDITATION"
Sentient beings are primarily all Buddhas:
It is like ice and water,
Apart from water no ice can exist;
Outside sentient beings, where do we find the Buddhas?
Not knowing how near the Truth is,
People seek it far away,--what a pity!
They are like him who, in the midst of water,
Cries in thirst so imploringly;
They are like the son of a rich man
Who wandered away among the poor.
The reason why we transmigrate through the six worlds
Is because we are lost in the darkness of ignorance;
Going astray further and further in the darkness,
When are we able to get away from birth-and-death?
As regards the Meditation practised in the Mahayana,
We have no words to praise it fully:
The virtues of perfection such as charity, morality, etc.,
And the invocation of the Buddha's name, confession, and ascetic
discipline,
And many other good deeds of merit,--
All these issue from the practice of Meditation;
Even those who have practised it just for one sitting
Will see all their evil karma wiped clean;
Nowhere will they find the evil paths,
But the Pure Land will be near at hand.
With a reverential heart, let them to this Truth
Listen even for once,
And let them praise it, and gladly embrace it,
And they will surely be blessed most infinitely.
For such as, reflecting within themselves,
Testify to the truth of Self-nature,
To the truth that Self-nature is no-nature,
They have really gone beyond the ken of sophistry.
For them opens the gate of the oneness of cause and effect,
And straight runs the path of non-duality and non-trinity.
Abiding with the not-particular which is in particulars,
Whether going or returning, they remain for ever unmoved;
Taking hold of the not-thought which lies in thoughts,
In every act of theirs they hear the voice of the truth.
How boundless the sky of Samadhi unfettered!
How transparent the perfect moon-light of the fourfold Wisdom!
At that moment what do they lack?
As the Truth eternally calm reveals itself to them,
This very earth is the Lotus Land of Purity,
And this body is the body of the Buddha. |